Why, Knowing the Illusory Nature, Do We Still Perceive All Dharmas as Real?

Question: I clearly know that all dharmas are illusory, yet when I see mountains, rivers, the earth, flowers, grass, and trees, why do they still appear so real? Why do sensations of cold, heat, touch, and pain also feel so real?

Answer: The belief that all dharmas are illusory is based on knowledge acquired through study of Buddhist scriptures; it is learned knowledge, not yet verified through personal realization. It lacks direct experiential insight and observation. Therefore, such knowledge is equivalent to ignorance. Only through genuine practice and attainment of realization can one personally experience and observe each dharma in the present moment. Only then will the perception, sensation, and cognition become true, direct, reliable, and dependable. Learned knowledge lacks credibility and cannot be relied upon; it is fraught with doubts. After realizing that all dharmas are illusory, to transform all dharmas and become free from their bondage, one must cultivate the Four Dhyanas and Eight Samadhis (Four Meditations and Eight Absorptions). One must transcend the realms of the Five Aggregates (Skandhas): the realm of form (rūpa), the realm of sensation (vedanā), the realm of perception (saṃjñā), the realm of mental formations (saṃskāra), and the realm of consciousness (vijñāna). Only then can one liberate oneself from all dharmas, transcend all dharmas, and transform all dharmas.

Many people, even if they can recite Buddhist scriptures fluently from memory, cannot sever the view of self (sakkāya-diṭṭhi), nor can they realize the mind and perceive its true nature (mingxin jianxing), let alone realize the illusory nature of all dharmas. Therefore, the notion that one can sever the view of self by merely attending a single lecture is nothing but wishful thinking. Even after attending a million lectures, one might not even come close to severing the view of self. This is because realization cannot be attained through mere listening. What is heard is theoretical knowledge. For theory to transform into actuality and become one's own direct wisdom, it must undergo many stages of processing. Completing these stages requires considerable effort. If one pays no price and merely listens leisurely, those teachings will be like wind passing by the ear, fleeting and leaving little trace. This assumes the teachings are correct; if they are erroneous, severing the view of self becomes even more unattainable.

The Hinayana (Theravada) practice of severing the view of self and the Mahayana practice of realizing the mind and perceiving its true nature are both cognitive achievements of wisdom, correcting previously held erroneous views. However, the cognitive realization of wisdom alone cannot change the intrinsic state of dharmas. The intrinsic state of dharmas is transformed through meditative concentration (samadhi) and the power of spiritual penetrations (siddhis). This transformation involves three cultivation methods: Shamatha (calm abiding), Samapatti (meditative absorption), and Dhyana (meditative concentration). Only after perfecting all three practices can the body, mind, and world be completely transformed into the pure and perfect state of Buddhahood. At this point, the Buddha Way is accomplished. The specific cultivation methods are detailed in the Sutra of Perfect Enlightenment (Yuanjue Jing).