Where Is the Master in the State of Dreamless and Thoughtless?

The inquiry into where the master of consciousness abides during dreamless and thoughtless states constitutes the content of the third barrier in Zen. Regardless of whether one has broken through the first or second barrier, this content cannot be explained or interpreted; otherwise, what meaning would remain in the practice of Buddhism and Zen investigation? Only after passing the first and second barriers, cultivating concentration to attain the first dhyāna, realizing the insight of shimmering heat, and becoming a third-fruit practitioner, can one reach the third barrier of Zen and begin investigating it. At this stage, seeking explanations from others is even more inadvisable. All matters requiring personal investigation must be realized firsthand through one's own effort. Hearing explanations from others prevents genuine realization. If so, how could the path to Buddhahood be cultivated further?

After personally realizing the content of the third barrier and acquiring some theoretical knowledge of Yogācāra, one can enter the first bhūmi (ground). However, the barrier of the first dhyāna will likely prove difficult for everyone to overcome. Previously, I held hope that someone might cultivate the first dhyāna and attain the third fruit, thereby gaining sufficient qualification to enter the first bhūmi. Now it seems this hope is unfounded. Why is cultivating concentration so difficult for people in this world? The five desires and six dusts (sense objects) are too alluring. In truth, people are excessively attached to the five desires and six dusts. The objective realm does not inherently cling to people; rather, people actively pursue the realm with their minds. Who is willing to still their mind and distance themselves from the five desires? What can be done?

Who is the one dragging the corpse in the first barrier? What use is it to publicly reveal this conclusion and tell you? Without personal investigation, without the corresponding realization in the mind root (manas), what use is knowing all the answers, knowing the most detailed explanations, or even knowing the state of Buddhahood? If it were useful, we could all just read the Buddhist scriptures, study the state of Buddhahood, and quickly attain Buddhahood together. Wouldn't that be wonderful?

Does knowing that all phenomena are like dreams, illusions, bubbles, and shadows mean one has realized that all phenomena are like dreams, illusions, bubbles, and shadows? Does knowing the state of Buddhahood make one a Buddha?

Can an ordinary person who understands and describes the cultivation state of a fourth-fruit Arhat possess the actual attainment of a fourth-fruit Arhat? Can an ordinary person who explains how to achieve Buddhahood be considered a Buddha?

In summary, merely knowing, understanding, or intellectually comprehending many Dharma teachings through the sixth consciousness is useless. One must rely on the mind root to realize them personally. Only through realization can one attain the wisdom of liberation and achieve Buddhahood. Without realization, no matter how eloquent the rhetoric, it is utterly useless.