True Wisdom Is the Direct Realization through Manas

The question of where the master of consciousness resides during dreamless and thoughtless states constitutes the third barrier in Zen practice. Regardless of whether one has overcome the first or second barrier, this content must not be elaborated upon or explained. To do so would confine understanding to the level of the conscious mind, resulting in mere intellectual comprehension that makes it exceedingly difficult for the manas (root consciousness) to attain realization. If this occurs, the entire endeavor of studying Buddhism and practicing Zen becomes meaningless. Only after passing the first and second barriers, cultivating concentration to attain the first dhyāna, and realizing the Sunshine Samādhi can one reach the third barrier of Zen and begin investigating it. At this stage, seeking explanations from others is even more detrimental. Overcoming this barrier transforms one into a third-fruition practitioner. All matters requiring investigation must be personally pursued and realized by the manas itself. Hearing explanations from others precludes genuine realization and renders further progress on the Buddhist path impossible.

Having personally penetrated the content of the third barrier and acquired some theoretical knowledge of Vijñānavāda (Consciousness-Only), one may enter the first bhūmi (ground). However, the barrier of the first dhyāna will likely prove insurmountable for most. Previously, I held hope that someone might cultivate the first dhyāna, eradicate defilements, and remove the veil of ignorance, thereby attaining the requisite qualification to enter the first bhūmi as a true disciple of the Buddha. Now, it seems such hope is in vain. Cultivating concentration in this present age is profoundly difficult because the five desires and six dusts (sense objects) are exceedingly alluring—or rather, because people are excessively attached to them. While external phenomena do not inherently cling to people, people actively pursue these phenomena with craving. None are willing to still their minds and withdraw from the five desires. What remedy exists?

Revealing the conclusion of "Who is dragging the corpse?"—the first barrier—would serve no purpose even if you learned the answer. You would still not comprehend how exactly the corpse is being dragged, thus precluding genuine enlightenment. Without personal investigation and without the resonance of manas, knowing all the answers, even the most detailed ones, or understanding the Buddha's state of realization is utterly useless. If such knowledge were sufficient, we could all simply read the Buddhist scriptures, research the Buddha's enlightenment, and swiftly attain Buddhahood together—wouldn't that be wonderful? In reality, what we know is not what we have realized. Knowing is easy; realization is difficult. Does knowing that all phenomena are like dreams, illusions, bubbles, and shadows mean one has realized this truth? Does knowing the Buddha's state mean one is a Buddha? Certainly not. If an ordinary person understands and describes the cultivation state of a fourth-fruition Arhat, does that confer upon them the actual attainment of an Arhat? If an ordinary person explains how to achieve Buddhahood, does that make them a Buddha? Neither is true.

In summary, many Dharma principles are easily known, understood, and intellectually grasped by the conscious mind, yet this is insufficient. One must rely on the manas to personally realize them. Only through realization can one attain liberating wisdom and achieve Buddhahood. Without realization, no matter how eloquently one speaks, it is utterly useless and cannot lead to liberation.