Only When Sila, Samadhi, and Prajna Are Fully Attained Can the "Bottom of the Bucket" Fall Off

In the past, when Chan practitioners investigated Chan until they realized the eighth consciousness and attained enlightenment, it was described as "the bottom of the bucket falling out." What is the bucket? In the Shurangama Sutra, the Buddha likened the human body to a bucket of flesh, shaped just like a bucket. Sentient beings regard this fleshy bucket as themselves, as a real, existing, and indestructible "I."

When a Chan practitioner realizes the eighth consciousness, they understand that the eighth consciousness is real, eternal, and never disappears; it is the true self. The five aggregates body is merely an illusory shell manifested by the eighth consciousness—unreal, not the true self, yet not different from the "I" that is the eighth consciousness. Thus, they no longer identify the five aggregates as the self, negate the fleshy bucket of the five aggregates body, and cast off the heavy burden of the five aggregates. At this moment, both body and mind are empty, and they experience unparalleled lightness and ease. This is metaphorically described as "the bottom of the bucket falling out."

The prerequisite for "the bottom of the bucket falling out" is the complete fulfillment of precepts, meditative concentration, and wisdom; the accumulation of sufficient merit; the completion of the six paramitas of a bodhisattva; and the readiness of the provisions for entering the path. Only when the time and conditions are ripe can "the bottom of the bucket fall out." At this same moment, they also attain the fruition of the first stage in the Hinayana path, severing the three fetters and ensuring they will never fall into the three evil destinies.

This is because the first fruition in the Hinayana path involves realizing the suffering, emptiness, impermanence, and non-self of the five aggregates and eighteen elements. Upon realizing the eighth consciousness, one simultaneously understands that the five aggregates and eighteen elements are not the self—they are illusory, empty, and unreal. Therefore, attaining the Mahayana fruition also entails attaining the Hinayana fruition, but attaining the Hinayana fruition does not necessarily mean one can attain the Mahayana fruition. This illustrates the principle that the Mahayana Dharma encompasses the Hinayana Dharma.