Knowledge Is Not Realization

The Four Virtues of Nirvana are Eternity, Bliss, Self, and Purity. Eternity means the Tathāgata's Amalavijñāna (Undefiled Consciousness) has no more seed variations; it forever remains constant and unchanging. Bliss means all the Tathāgata's karmic obstacles are permanently exhausted without remainder; within the Amalavijñāna, there are no seeds of suffering remaining. All that remains are the seeds of wholesome karmic actions resulting in blissful sensations and neutral sensations, bearing the fruit of the bliss of extinction. Self means that within the Tathāgata's Amalavijñāna, all seeds of birth-and-death karmic actions have been extinguished; unburdened by karmic obstacles, it is the complete nature of Self, and thus can be called 'Self'. Purity means the Tathāgata's Amalavijñāna has extinguished all defiled seeds, becoming utterly pure and undefiled.

The eighth consciousness is also confined by karmic obstacles. If freed from karmic obstacles, it would manifest boundless meritorious functions, illuminating the great chiliocosm, just like the Tathāgata's Amalavijñāna, where there is not a single dharma it does not pervade, not a single dharma it does not encompass, not a single dharma it does not manifest. However, the eighth consciousness of sentient beings is limited by karmic obstacles; it cannot manifest the vast majority of supremely wonderful states, cannot create emanations of sentient beings, cannot create Buddha lands, and cannot universally perceive all objects. The so-called limitation of the eighth consciousness means that its immeasurable meritorious functions cannot be brought forth; it is not that it lacks supremely meritorious functions. Upon reaching the Buddha stage, the eighth consciousness is no longer limited; all its meritorious functions are fully manifested.

Do you understand and know all the principles above? Can you explain them to others? Regarding the study of the Dharma, all understanding and knowing fall upon the conscious mind (the sixth consciousness), not upon the mind of the manas (the seventh consciousness). Although you may comprehend and know, you are still a vast distance away from realization, even far exceeding a vast distance. Even if you can explain it to others and write a hundred books, you are still a vast distance away from realization. Regarding the non-self of the five aggregates, even if you can understand it all, know it all, and your understanding may be quite profound, it is still not realization. You may still be an extremely great distance away from realization. Concerning the eighth consciousness, no matter how you understand or know it, even if your understanding seems deep, or you can even deduce and ponder the functions of the eighth consciousness, it still belongs to comprehension, not realization. You may still be an extremely, extremely great distance away from realization. Many people mistake this kind of comprehension for realization. Those with good eloquence then assume the identity of a virtuous teacher, expounding the sutras and Dharma everywhere, speaking with great fluency. But no matter what, the Dharma that enters through the ear and exits through the mouth is not realization.

Su Dongpo's understanding of the Dharma: "Unmoved by the eight winds, serenely seated upon the purple golden lotus." The Chan master's evaluation: "Rubbish!" Su Dongpo saw this and was immediately displeased: "I wrote so well, and you call it rubbish?" So he crossed the river to confront the Chan master and argue his point. The Chan master said: "Weren't you 'unmoved by the eight winds'? How come just the word 'rubbish' sent you rushing over to settle accounts with me?"