Chapter 9  Discriminating Between the True Mind and the Deluded Mind in Chan Meditation

Section 1  The Difference Between the True Mind and the Deluded Mind

1. There are seven deluded minds: the seventh consciousness (manas) and the first six consciousnesses. There is only one true mind, the eighth consciousness. The manas is the mind that constantly acts as the master everywhere, thinking "I want this, I want that," "I should do this, I should do that." It perpetually deliberates, grasps, and clings, always acting as the master; this is the intrinsic nature of the seventh consciousness. The six consciousnesses discern the six dusts (objects of sense). When the eyes see form-dust, they know what it is; this knowing is the knowing of the eye-consciousness and the mind-consciousness, which together discern the form-dust. When the ears hear sound, they know what sound it is; this knowing is the knowing of the ear-consciousness and the mind-consciousness. All these knowings are impermanent, arising and ceasing; that which can arise and cease is deluded dharmas. The mind that engages in deluded thoughts is the mind-consciousness. The mind that knows it is not engaging in deluded thoughts is also the mind-consciousness; this is the mind-consciousness observing itself. When sitting in meditation, if thoughts of the past have ceased and thoughts of the future have not yet arisen, and the present moment is clear and distinct, this is the deluded mind-consciousness. It is the deluded mind-consciousness that knows whether or not there are thoughts at this moment. As long as there is knowing, it is deluded. The true mind does not know whether one is in samadhi or not; it does not know whether there are thoughts or not.

In the Śūraṅgama Sūtra, the Buddha said: "To establish knowing upon knowing is the root of ignorance." This refers to the knowing of the sixth consciousness, meaning that taking the knowing of the sixth consciousness as real is the root of ignorance; it is delusion. He also said: "Internally guarding leisure is still a matter of discriminating the shadow of dharma-dust." This also points to the state within the mind-consciousness where nothing is happening, a state of being leisurely and carefree; this is the realm of dharma-dust, discerned by the mind-consciousness. This mind is the deluded sixth consciousness, not the true mind. When sitting in meditation to the point of knowing nothing, the sixth consciousness still clearly knows that it knows nothing; it knows that it has entered samadhi. This knowing is the self-reflective function of the deluded sixth consciousness, not the true mind. Because the mind that can discriminate and know this state of samadhi, this dharma-dust, is the sixth consciousness, the true mind does not know it. One should not mistake this mind for the true mind and think one has realized enlightenment; this is not the state of enlightenment.

Any knowing related to the six dusts is not the knowing of the true mind; the true mind never knows the six dusts. Dharma-dust is also one of the six dusts; the state of samadhi is the realm of dharma-dust, known by the mind-consciousness. Even if one cultivates to the highest samadhi in the three realms, the "samādhi of neither perception nor non-perception," there is still a subtle "knowing" within that samadhi; this "knowing" is the sixth consciousness. When this knowing is extinguished, one attains the fourth fruition of Arhatship, immediately enters the nirvana without remainder, ends birth and death, transcends the three realms, and gains liberation. Therefore, as long as one takes any "knowing" as real, one cannot attain the fruition, cannot sever the view of self; this is the state of a sentient being bound by birth and death.

In samadhi, the mind that discerns the state of samadhi and knows that one has entered samadhi is the mind-consciousness. When the mind-consciousness temporarily has no deluded thoughts, it can enter samadhi. When the mind-consciousness exits samadhi, deluded thoughts immediately arise again. Sometimes there are thoughts, sometimes there are none; that which changes is not the real mind. The real mind never changes; it is always thus. Moreover, the thought-free mind in samadhi cannot be maintained for long; it will change sooner or later; it is a temporarily appearing phenomenon of thoughtlessness. Even if one can enter samadhi for eighty thousand great kalpas, the mind-consciousness will still exit samadhi. Once it exits, thoughts and distractions still arise. Therefore, the thought-free mind-consciousness in samadhi is a dharma of arising and ceasing. The intrinsic nature of the sixth consciousness has a slight resemblance to the eighth consciousness in that both are formless and without characteristics, making them difficult to distinguish. One must thoroughly discern the intrinsic nature of both to avoid mistaking one for the other. This point is crucial; matters of life and death cannot be vague. After thoroughly studying the sutras, one will understand.   

2. The Difference Between Thought-Free Luminous Awareness and the Thought-Free True Mind

The Sixth Patriarch's "no-thought" means: "No" means no deluded thoughts; "thought" means thought of suchness. This refers to the true mind's thoughtlessness. The true mind originally has no thoughts whatsoever; it does not think of any dharma within the three realms. Since the true mind is originally thoughtless, we need not cultivate the mind-consciousness to become thoughtless and then consider that state to be the thoughtless eighth consciousness. This thoughtlessness is transformed through diligent cultivation of samadhi; it is not the originally and perpetually thoughtless eighth consciousness. If the power of samadhi disappears and thoughts arise again, where does the eighth consciousness go then? Is the eighth consciousness a consciousness that changes, arising and ceasing? Of course not. Therefore, the mind that is sometimes with thoughts and sometimes without thoughts is fundamentally not the eighth consciousness; it is the mind-consciousness.

The eighth consciousness is not produced; it is originally existent, unborn and unceasing. No one can produce it; rather, it produces everything. One must understand these principles to realize the mind and awaken to the Way, to give rise to wisdom. Only when the intrinsic nature of all eight consciousnesses is realized, with nothing unknown, can one become a Buddha. Especially upon realizing the eighth consciousness, our deluded seven consciousnesses can take refuge in it and learn from it. Only then can the seven consciousnesses gradually become purer, defilements can be eliminated, ignorance can be extinguished, and one can become a Buddha.   

When we clearly understand the characteristics of all dharmas, we will know which are arising-and-ceasing and which are unborn-and-unceasing. We will no longer cling to arising-and-ceasing dharmas and can transfer reliance to the unborn-and-unceasing true suchness self-nature, thereby exhausting all ignorance. We must thoroughly understand all arising-and-ceasing dharmas, identify them all, and no longer grasp them; then the problem of birth and death can be resolved. All dharmas fall upon consciousness; the root of the eight consciousnesses is still the eighth consciousness. The eighth consciousness is Madhyamaka (the Middle Way); it is the Middle Path. Without the eighth consciousness, there would be no existence or derivation of any dharmas.   

3. What Exactly Is the Thought-Free Luminous Awareness Mind?

The eighth consciousness pervades all times, all places, all locations, all realms, and all dharmas. Pervading all times means the eighth consciousness exists moment by moment, never leaving sentient beings, never leaving the seventh consciousness manas, and never leaving the five aggregates. Pervading all places means sentient beings in the three realms and nine abodes all have the eighth consciousness; all sentient beings have the eighth consciousness. Every sentient being dwelling in the three realms and nine abodes has the eighth consciousness. Even after transcending the three realms and entering the nirvana without remainder, the eighth consciousness still exists, only the sentient being oneself is gone.

Pervading all locations means the eighth consciousness pervades the six sense faculties and also pervades the six dusts. When sentient beings' six sense faculties contact the six dusts, the eighth consciousness exists and manifests there. Pervading all realms means the eighth consciousness is present on the six sense faculties, on the six dusts, and on the six consciousnesses. Pervading all dharmas means that as long as a dharma exists, whether it can be cognized or not, it is sustained by the eighth consciousness; whether form dharmas or mind dharmas, they are all held by the eighth consciousness; whether conditioned dharmas or unconditioned dharmas, they are all sustained by the eighth consciousness; as long as there are existing dharmas, all human affairs and physical principles are sustained by the eighth consciousness.

Many people do not understand whether the thought-free luminous awareness mind is the sixth consciousness or the eighth consciousness. Now let us analyze this thought-free luminous awareness mind. "Thought-free" means there happen to be no thoughts or delusions at this moment. "Luminous awareness" means luminous perception, knowing that one is thought-free, knowing that one has no thoughts, knowing that one is temporarily free of delusions and thoughts. In the thought-free state, one can even perceive other states. So how many consciousnesses are present in this thought-free state? Since the eighth consciousness pervades all times, it certainly exists at this moment; otherwise, the five aggregates would not exist, the seven consciousnesses would not exist, and the thought-free state would not exist.

Is the seventh consciousness present at this time? Of course. If there were no seventh consciousness, sentient beings would enter the nirvana without remainder; the state of thought-free luminous awareness simply could not occur. Is the sixth consciousness present here? Of course, except in five situations where the sixth consciousness ceases: during dreamless sleep, unconsciousness, death, the samādhi of no-thought, and the samādhi of extinction. Since thought-free luminous awareness does not belong to these five situations, it means the sixth consciousness also exists. Moreover, the ability to know the state of one's own thought-free dharma-dust shows that the knowing mind during thought-free luminous awareness is precisely the sixth consciousness. As for whether the first five consciousnesses are present during thought-free luminous awareness, as long as one can perceive the existence of form, sound, smell, taste, and touch dusts, that is the knowing of the five consciousnesses.

Since during thought-free luminous awareness, at least the eighth, seventh, and sixth consciousnesses are present, if someone claims to have attained enlightenment at this moment, which consciousness have they realized? Here lies a great difference. If realized correctly, it is the eighth consciousness; if realized incorrectly, it is the sixth consciousness. The seventh consciousness is generally not easy to realize; the eighth consciousness is also difficult to realize; this requires special conditions. These special conditions are the six pāramitās spoken of by the Buddha. Without fulfilling the conditions of the six pāramitās, it is impossible to realize the eighth consciousness, to realize the mind and become a true meaning great bodhisattva, to transcend the state of an ordinary being, thereby ensuring one never falls into the three evil paths in the future.

If a practitioner lacks sufficient merit, has not upheld precepts, has insufficient good mental disposition, lacks patience, is not diligent in cultivating generosity, precepts, patience, meditation, and prajñā, lacks the samādhi of the preliminary stage, lacks sufficient knowledge and view of the Buddha Dharma, and does not understand the intrinsic nature of the eighth consciousness, then it can be imagined that such a person absolutely cannot realize the eighth consciousness. If someone thinks they have realized it at this time, they must carefully examine which consciousness they have realized. Only after thoroughly studying and mastering the intrinsic nature of all eight consciousnesses can one judge one's own or others' realization and know what has been realized.   

4. How to Distinguish Between the Knowing of the Mind-Consciousness and the Knowing of the True Mind

Question: If one can realize the mind and see the nature upon attaining the preliminary samādhi or the first dhyāna, how does one distinguish whether it is the knowing of the mind-consciousness or the knowing of the true mind at that time? What mind is realized when realizing the mind? What nature is seen when seeing the nature?

Answer: If one can realize the mind and see the nature within the preliminary samādhi or the first dhyāna, it is the mind-consciousness carrying the knowing nature that finds or knows the eighth consciousness, understanding the general situation of the eighth consciousness operating within the five aggregates. Therefore, the first dhyāna and preliminary samādhi are entered by the mind-consciousness. Then, through the mind-consciousness contemplating and practicing, wisdom arises, discovering the operational traces of the eighth consciousness; this is realizing the mind. Realizing the mind is the mind-consciousness and manas realizing the mind; what is realized is the eighth consciousness. Seeing the nature is the mind-consciousness seeing the functional nature of the eighth consciousness; it is seeing the Buddha-nature.

The knowing and realization at the moment of realizing the mind are necessarily the knowing and realization of the mind-consciousness. The objects of knowing and realization are both the eighth consciousness, while the true mind, the eighth consciousness, does not know or understand the principle of enlightenment and realizing the mind. The true mind does not seek itself, does not realize itself, does not understand itself. The mind-consciousness is an excellent tool for practice and life. It can discern all dharmas and understand all dharmas. Without the mind-consciousness, sentient beings would know and understand nothing. When studying Buddhism and practicing, one should fully utilize the mind-consciousness, using it to analyze, contemplate, judge, reason, and seek verification, including the manas' investigation. Finally, one understands all dharmas, realizes all dharmas, and accomplishes the Buddha Way. When we do not need to cultivate extremely deep samādhi, we should not weaken the function of consciousness, much less extinguish consciousness. Without consciousness as a tool, one cannot act, contemplate, practice, engage in Chan meditation, or attain profound wisdom. Becoming a Buddha relies precisely on consciousness.   

5. What Is the State Between the Cessation of the Previous Thought and the Non-Arising of the Next Thought?

When the previous thought has ceased and the next thought has not yet arisen, it does not mean the seven consciousnesses have ceased or not arisen. On the contrary, the seven consciousnesses all exist and are operating. Among them, the seventh consciousness can only cease when a fourth fruition Arhat enters the nirvana without remainder; others lack the ability to cease it. Ordinary beings lack the ability to cease it; although ground-level bodhisattvas and all Buddhas have the ability to cease it, they do not wish to, so the seventh consciousness does not cease. When we occasionally have no thoughts, or are in the intermediate state between the arising of thoughts, the mind-consciousness or the five sense consciousnesses have not ceased; they still exist and operate. At this time, there is still a knowing present, knowing that one is temporarily without thoughts. This knowing is the arising-and-ceasing deluded mind dominated by consciousness. If one mistakes this mind for the eighth consciousness, that is a mistaken realization.

In this state, the eye-consciousness can still see forms, the ear-consciousness can still hear sounds, the nose-consciousness can still smell scents, the tongue-consciousness can still perceive tastes in the mouth, the body-consciousness can still perceive bodily comfort or discomfort, and the mind-consciousness can still know whether one has thoughts or not. At this time, all six consciousnesses are present, the manas is present, and the eighth consciousness necessarily exists. Thus, when thought-free, all eight consciousnesses are present. So what exactly is the state between the cessation of the previous thought and the non-arising of the next thought? This is a temporary samādhi where the mind-consciousness does not cling to dharma-dust. Within it, there is still the existence of consciousness and manas; it is not only the eighth consciousness. Therefore, realizing at this time does not necessarily mean realizing the eighth consciousness. If consciousness is thought-free and does not know or recognize the eighth consciousness, then realization is even less possible.

When there are no thoughts, or at least the sixth, seventh, and eighth consciousnesses are present, it is possible to realize the eighth consciousness at this time. However, ordinary people lack the ability to realize the eighth consciousness because they do not possess the conditions for enlightenment. The minds of ordinary beings and non-Buddhists are far from being subdued; they are not yet qualified to be Noble Truth Bodhisattvas. Therefore, they cannot realize the eighth consciousness within this state and attain genuine realization. Consequently, they often mistake the thought-free mind-consciousness for the true eighth consciousness, resulting in mistaken realization, a great error.

The true mind and the deluded mind coexist simultaneously. Finding the deluded mind is easy; wanting to find the true mind is very difficult. This requires certain causes and conditions. If the causes and conditions are not fulfilled, one cannot realize the true eighth consciousness. Without realizing the eighth consciousness, one cannot begin practice based on it; only after finding the eighth consciousness can one practice after realization. The thought-free mind-consciousness is particularly easy to confuse with the eighth consciousness. Many people think the thought-free consciousness is the eighth consciousness. In reality, the eighth consciousness exists continuously regardless of whether you have thoughts or not; it is not something that comes into existence only after cultivation.

When ancient Chan Patriarchs realized enlightenment through meditation, some realized upon seeing forms, some upon hearing sounds, some upon being struck or shouted at, and some even upon being squeezed by a door. The ways of realization are diverse and very flexible. It is not necessary to be thought-free to realize enlightenment; in fact, trying to realize enlightenment while thought-free is extremely difficult. Therefore, Patriarchs did not allow their disciples to cultivate thought-free samādhi; even if thought-free samādhi is achieved, it cannot lead to realization.

Reading more Chan gong'an (public cases) reveals that most Patriarchs' enlightenment was genuine; thus, they were all people who attained the Way. Modern people lack sufficient good roots and merit; they often transmit incorrect Buddha Dharma, causing sentient beings to take detours in practice. Our ability to discern is insufficient; we cannot distinguish right from wrong. If the thought-free state were the eighth consciousness, then when thoughts reappear later, wouldn't the eighth consciousness disappear? Wouldn't that make the eighth consciousness arising-and-ceasing? "Utterly clear and distinct" — "utterly" means knowing, "clear and distinct" also means knowing. As long as there is knowing, it is the deluded mind; the true mind does not know; it is not "utterly clear and distinct."

The mind in the state of "utterly clear and distinct" can know various states; it is not unknowing. That which can know the realms of the six dusts is not the true mind. The true mind does not know the realms of the six dusts; it does not know what state one is currently in. This is precisely what the mind-consciousness can know and discern; this is the key to realization. The mind-consciousness is sometimes thought-free and luminous; this is still knowing. The mind that can know the six dusts is not the true mind. Everyone should compare this with the ancient Chan Dharma, see how the Patriarchs realized enlightenment, when they realized it, and what the content of their realization was.

When the Sixth Patriarch realized enlightenment, he knew the "five 'how' self-natures." If one realizes a thought-free luminous awareness mind, one could never know the five "how" self-natures. Comparing with the Heart Sutra: the true mind is unborn and unceasing, eternally unchanging. This luminous awareness mind is arising-and-ceasing, changing constantly, unable to remain unchanging forever. Whether the luminous awareness mind is the true mind or the deluded mind, one should be clear in one's heart. This issue is too crucial; one must be careful. Matters of life and death cannot be vague. Studying the Dharma requires caution and carefulness, seeking verification from multiple sources. If one studies incorrectly, it is not a matter of just one life!   

6. The Difference Between True Knowing/Perception and Deluded Knowing/Perception

Sentient beings have seeing, hearing, perception, and knowing only through the six sense faculties: seeing forms through the eye faculty, hearing sounds through the ear faculty, smelling scents through the nose faculty, tasting flavors through the tongue faculty, feeling touch through the body faculty, and knowing dharmas through the mind faculty. At the gateways of the six faculties, the perceptions include the deluded perceptions and knowings of the first five consciousnesses and the mind-consciousness, as well as the true perception and knowing of true suchness. However, the intrinsic natures of these two kinds of perception/knowing are completely different, and their objects and scope of content are also different. Knowing dressing and eating, knowing walking, standing, sitting, lying down, knowing movement and stillness — all these are knowings of the six consciousnesses, because the six consciousnesses have the knowing nature regarding the six dusts. The true suchness mind does not relate to the six dusts; it lacks the knowing nature regarding them; therefore, it does not know the six dusts. Consciousness is a dharma of arising, ceasing, and change; thus, the knowing of the realms of the six dusts is an arising-and-ceasing dharma, not the unborn-and-unceasing knowing of true suchness. True suchness never has and never will know these six dusts.

Some people think that utterly clear luminous awareness is true suchness, but it is not; that is the intrinsic nature of the mind-consciousness, the knowing of consciousness, because its object is the realms of the six dusts, and the knowing itself is an arising-and-ceasing, changing knowing, not true knowing. True knowing never arises, ceases, or changes. Even when the mind-consciousness is free of deluded thoughts, it can still perceive the six dusts, know the six dusts. This knowing is precisely the aggregate of perception and the mental factor of perception; this is the function of the deluded mind. True suchness never knows the six dusts.

When the eye sees form, four consciousnesses can give rise to the function of perception: the eye-consciousness, mind-consciousness, manas, and eighth consciousness. If one thinks one has realized enlightenment while seeing form, one must examine which of these four consciousnesses one has realized — is it the true consciousness or the deluded consciousness? Realizing a deluded consciousness is not realizing the mind; it is mistaken realization. Realizing true suchness, the eighth consciousness, is true realization of the mind. If the conditions of the six pāramitās for a bodhisattva are not fulfilled, one cannot realize true suchness.

When the ear hears sounds, the nose smells scents, the tongue tastes flavors, and the body feels touch, four consciousnesses are respectively involved in discerning and performing the function of perception. Only by finding the true eighth consciousness within this can one claim to have realized enlightenment. Mistaking consciousness for the true mind can only be a mistaken realization and misunderstanding. If the conditions for being a true meaning bodhisattva are not fulfilled, it is impossible to realize true suchness; one often realizes mistakenly, realizing a deluded knowing and perception. Speaking of this to others constitutes the grave karma of great false speech, resulting in future evil retribution. Therefore, studying Buddhism and practicing should be done carefully to avoid misunderstanding the Buddha Dharma.

Many people's "enlightenment" is realizing a luminous awareness mind that never fades; that is the mind-consciousness, not the true suchness eighth consciousness. Realizing a thought-free, utterly clear luminous awareness mind-consciousness indeed requires "maintaining and preserving" (保任), requiring one to keep this mind-consciousness constantly free of delusions and thoughts, making the consciousness resemble the intrinsic nature of the true eighth consciousness, so that it can seem like a perpetually enlightened state, as if this thought-free state were the true suchness eighth consciousness. This so-called enlightenment requires constant cultivation of samādhi to maintain freedom from delusions and wandering thoughts, yet it is not the true suchness eighth consciousness that the Sixth Patriarch said is "constantly in samādhi." This is mistaking the deluded mind for true suchness, finding a false true suchness, not the originally thoughtless true suchness eighth consciousness, not the true suchness eighth consciousness that originally requires no cultivation. Realizing the eighth consciousness requires no "maintaining and preserving." The eighth consciousness never runs away, never gets lost; it never gives rise to thoughts at any time. You cannot drive it away even by hitting it; you cannot extinguish it even by trying to destroy it. Why would you need to "maintain and preserve" it?

The self-existence of the true suchness eighth consciousness is truly existent, though invisible, intangible, and imperceptible. It does not exist in the form of six dusts; it does not exist in the form of any phenomenon in the threefold world. Its mode of existence is very special. Sentient beings, no matter how much they think or imagine, cannot imagine it. Therefore, realizing the mind and realizing it is extremely difficult. Realizing the mind-consciousness is very easy; it does not require much merit, precepts, concentration, or wisdom to easily discover the mind-consciousness. Therefore, there are very many people with false enlightenment. If discovering the mind-consciousness were enlightenment, wouldn't saints be everywhere?

Section 2  Consciousness Is Not the Object to Be Realized

1. The goal of studying Buddhism is to give rise to the great wisdom of prajñā. Only with the great wisdom of prajñā can one become a Buddha. The substance of prajñā is the eighth consciousness, the Tathāgatagarbha. All Buddhist sutras revolve around the Tathāgatagarbha; therefore, the Tathāgatagarbha is the key to becoming a Buddha and the principal consciousness. The mind-consciousness is easily found and realized, but finding consciousness does not reveal the true reality of the Dharma realm, nor will it give rise to the great wisdom of prajñā. This is not the fundamental goal of studying Buddhism.

The fundamental purpose of studying Buddhism and practicing is to realize the eighth consciousness Tathāgatagarbha, thereby realizing the mind and seeing the nature, becoming a Mahayana bodhisattva. Only then can one give rise to various contemplative wisdoms and ultimately become a Buddha. The principles of the eight consciousnesses are all important and must be understood. Only then do we have great wisdom; not knowing even one dharma is ignorance. When ignorance is completely severed, one possesses all wisdom; the mind is entirely bright, without any unpenetrated dharma; then one becomes a Buddha.

By understanding the intrinsic nature of consciousness through studying Buddhism, one can sever the view of self regarding consciousness and no longer mistake consciousness for the true eighth consciousness to realize. By understanding the intrinsic nature of the deluded seven consciousnesses, one can find these seven deluded minds, and the remaining eighth consciousness becomes easy to find. Finding the eighth consciousness Tathāgatagarbha is realizing the mind and attaining enlightenment. Then one can know the "five 'how' self-natures" spoken of by the Sixth Patriarch. Our wisdom can then open up; we will know the ins and outs of all worldly and transcendental dharmas, knowing the root source of all dharmas.   

2. Why Did the Sixth Patriarch Practice for Fifteen Years After His Enlightenment?

The Sixth Patriarch was pursued by assassins and had no choice but to hide among a group of hunters. The environment he was in at that time only allowed him to cultivate samādhi. However, the Sixth Patriarch cultivated samādhi not to "maintain and preserve" the true mind; he contemplated the principles of true suchness within samādhi and thereby attained profound subsequent wisdom. Those who truly realize the Tathāgatagarbha do not need to "maintain and preserve" it; one realization is eternal realization. If one realizes the thought-free mind-consciousness, one needs to "maintain and preserve" the thought-free state of consciousness, constantly cultivating samādhi to make the mind-consciousness attain thoughtlessness and freedom from delusions. If one does not cultivate samādhi, deluded thoughts arise again, and then it is no longer realization. Clearly, this is mistaken realization, a great misunderstanding.

Because they mistake the thought-free mind-consciousness for the Tathāgatagarbha to realize, and when there are delusions it is not the Tathāgatagarbha, they must rely on cultivating samādhi to "maintain and preserve" the state of consciousness without deluded thoughts, hoping to maintain freedom from delusions for a long time. This is mistaking the arising-and-ceasing consciousness for the unborn-and-unceasing Tathāgatagarbha to realize; mistaken cultivation and mistaken realization, a huge misunderstanding. True realization requires no "maintaining and preserving." The Tathāgatagarbha never has moments of deluded thoughts; one does not need the mind-consciousness to cultivate it into thoughtlessness; one does not need consciousness to "maintain and preserve" the Tathāgatagarbha's thoughtlessness; there is absolutely no need for this.

Although after realizing the Tathāgatagarbha one still needs to cultivate samādhi, the purpose is different. The purpose is to attain deeper samādhi oneself and then contemplate further to gain deeper wisdom, reduce or eliminate afflictions, and purify the mind. During those fifteen years, the Sixth Patriarch attained the four dhyānas, developed supernatural powers, and cultivated wisdom. He was not "maintaining and preserving" the eighth consciousness Tathāgatagarbha. The Sixth Patriarch, having realized the Tathāgatagarbha upon realizing the mind, recognized it forever and would not lose it again. Through cultivating samādhi, he more profoundly realized the intrinsic nature of the Tathāgatagarbha, making his mind purer and his prajñā wisdom deeper and broader.   

3. One Should Recognize the True Mind When Hearing Sounds

When we hear sounds, the ear-consciousness participates, the mind-consciousness participates, and simultaneously the seventh and eighth consciousnesses also participate. These four consciousnesses are all formless and without characteristics. If one wishes to realize the Way while hearing sounds, one must distinguish which is the eighth consciousness, which is the seventh consciousness, which is the mind-consciousness, and which is the ear-consciousness. Within the combined operation of these consciousnesses, one must clearly distinguish the true mind from the deluded mind. After distinguishing clearly, recognize that true mind; this is realizing the mind and attaining enlightenment.

If merit, samādhi power, and wisdom power are not fulfilled, one often mistakes the false for the true, wrongly taking the mind-consciousness as the true eighth consciousness to realize. When realizing the mind-consciousness, there is also a feeling of emptiness; the mind can also become temporarily tranquil; one can also see through some human affairs and physical principles to a degree; one can also slightly understand a little bit of the Buddhist sutras; one can also apply the principle of emptiness. But one will never know how the eighth consciousness specifically produces the five aggregates, the seven consciousnesses, and all dharmas; those who realize mistakenly absolutely will not know this. This is the dividing line between true realization and mistaken realization; truly, a tiny deviation leads to a huge error.

The mind-consciousness and the eighth consciousness are both formless and without characteristics, sharing some similarities. Ordinary people, when their consciousness becomes slightly tranquil, free of distracting thoughts and delusions, free of emotional fluctuations, able to clearly and luminously perceive all phenomena inside and outside the body and mind, mistake this consciousness in a clear and luminous state for the originally thoughtless and unknowing pure eighth consciousness, thus mistaking the master. No matter how clear and luminous consciousness is, no matter how "unknowing" it seems, as long as the mind-consciousness exists, there is the knowing of the realms of the six dusts; or if consciousness has samādhi, there is the knowing of the state of samādhi. Therefore, it is not the eighth consciousness; it is not true enlightenment. It is just that one's own mind-consciousness is somewhat dull and finds it hard to introspect upon the state one is in at that moment; then one thinks this is the "unknowing" of the eighth consciousness, thus concluding one has realized the eighth consciousness. What a huge misunderstanding this is.

Actually, when the mind-consciousness becomes very subtle, its introspective power also becomes very weak. Combined with Buddhists not understanding the intrinsic nature of the mind-consciousness, the phenomenon of mistaking the mind-consciousness for the true eighth consciousness is extremely common. Nowadays, people who consider themselves enlightened are everywhere. But after many years, their wisdom remains at the original level; they are still marking time, having made no progress. They still cannot understand Chan gong'an; they still cannot understand the sutras.

Therefore, I advise those Buddhists who believe they are already enlightened: for the sake of your own life-and-death matter, quickly turn back and examine what exactly you have realized. Check it against the sutras; re-analyze and determine the intrinsic nature of consciousness and the eighth consciousness; strictly distinguish the various differences between the true mind and the deluded mind. Then, diligently strive to perfect and fulfill the conditions necessary to be a bodhisattva. Only after you have completely fulfilled the conditions necessary to be a bodhisattva should you return to practicing Chan meditation, seeking to truly enter the gate of Buddhism and become a true meaning bodhisattva.

4. The True Mind and the Deluded Mind Can Never Transform into Each Other

Realizing the mind and seeing the nature is not transforming delusions into the true mind. The deluded mind is forever deluded; the true mind is forever true; the two cannot transform into each other. Many people always want to cultivate the mind to become thought-free, thinking this thought-free mind is the true mind; this is a huge mistake. The mind-consciousness can also become thought-free through cultivation, but no matter how thought-free it is, it is forever the mind-consciousness; it cannot become the true mind. The true mind operates regardless of whether we have thoughts or not. The Fifth Patriarch said: "To see the nature, one sees it even while wielding a sword in battle." This means that if one is enlightened and sees the nature, one should be able to see it at all times, in walking, standing, sitting, and lying down; it is not necessary to be thought-free to see the nature. When thought-free, it is easiest to see the thought-free mind-consciousness; it is not easy to see the true mind.