Chapter Ten  Correct Knowledge Regarding Realization

Section One  How to Practice After Realization

I. Continuing Diligent Meditation Practice After Realization

After realizing the eighth consciousness and awakening to the mind, one must continue to deepen the contemplative practice and realization of the principles of both Mahayana and Hinayana. The Chan (Zen) koans should be investigated continuously from shallow to profound levels to strengthen the general characteristic wisdom of the Tathagatagarbha (eighth consciousness) obtained at the time of mind-realization, giving rise to deeper and more subtle particular characteristic wisdom, contemplating and discerning more numerous and finer operational aspects of the eighth consciousness, and understanding its deeper and subtler functions and nature. Simultaneously, one must continue to cultivate meditative concentration (dhyana). On one hand, this is to enable better and deeper contemplation; on the other hand, it is to subdue one's own hindrances (kleshas) and afflictions, preparing to attain the first dhyana in the future to eradicate afflictions. When meditative concentration deepens and merit is sufficient, one should investigate the Buddha-nature, preparing to perceive the Buddha-nature and attain the Illusory Observation (like an illusion). Then, one initiates the first dhyana, gains the ability to sever afflictions, and in the Hinayana path, attains the third fruition (Anagami). In the Mahayana path, one attains the Mirage Observation (like shimmering heat), passes through the Chan school's final barrier (lao guan), and subsequently attains the Dream Observation (like a dream). At that point, the practice of the Mahayana Three Worthy Stages (Ten Faiths, Ten Abodes, Ten Practices) is completed.

After awakening, meditative concentration, merit, wisdom, and the Mahayana Six Paramitas must all be practiced more deeply within the inner gate. The principles of both Mahayana and Hinayana should be preliminarily understood, and all Chan koans should be thoroughly penetrated. Then, one delves deeper into the study of Consciousness-Only (Vijñaptimātratā), preparing to enter the First Ground (Bhumī) and become a true Buddha's disciple.

II. The Stages of Practice After Realization

Practice after awakening follows two paths. One path involves cultivating merit and meditative concentration to directly perceive the Buddha-nature with the eye of wisdom, attain the Illusory Observation, experience the feeling that body, mind, and the world are illusory and transformative, thin out all greed, hatred, and delusion, and enter the Ten Abodes stage. Then, continuing the practice upwards, one attains the first dhyana, severs greed and hatred afflictions, becomes a third fruition saint (Anagami), deeply contemplates the prajna wisdom, attains the Mirage Observation, and becomes a Ten Practices stage Bodhisattva. Subsequently, by investigating Chan and passing through the Chan school's Three Barriers, contemplating the aggregates (skandhas) and all dharmas, and attaining the Dream Observation, one gains the ability to enter the First Ground. Afterwards, one practices progressively up to the Eighth Ground and ultimately to Buddhahood. This is one path of practice and realization.

The other path is to bypass the stage of directly perceiving the Buddha-nature with the eye of wisdom (as long as one can perceive it before the Ninth Ground). After awakening, one diligently contemplates and practices meditative concentration, thins out greed, hatred, and delusion, empties the five aggregates, and becomes a second fruition saint (Sakadagami). Then, one initiates the first dhyana, becomes a third fruition saint, deeply contemplates prajna wisdom, attains the Mirage Observation, investigates Chan and passes through the final barrier, then proceeds with deeper contemplation of prajna wisdom, attains the Dream Observation, subsequently studies the wisdom of specific knowledges (pratisamvid), and enters the First Ground, Second Ground, up to the Eighth and Ninth Grounds, finally accomplishing the Buddha Way.

Attaining the Illusory Observation is equivalent to the Hinayana second fruition. One knows that both internally and externally, body and mind are illusory and false appearances, not truly existent, and no longer regards all dharmas of the five-aggregate world as real. From then on, the afflictions of greed, hatred, and delusion become extremely thin, almost non-existent, and profound meditative concentration arises, even initiating the first dhyana. After realizing the mind, one gradually feels that internally and externally, body and mind are unreal, like an illusion. From then on, greed, hatred, and delusion become extremely thin. Later, as meditative concentration increases, one reaches the first dhyana, severs attachment and aversion, becomes a third fruition saint, cleanly severs both types of afflictions, progressively passes through the Chan school's Three Barriers, thoroughly understands Mahayana and Hinayana Buddhadharma, and enters the First Ground. This process involves many details of realization, which will not be elaborated here as we are still very far from the First Ground fruition.

If one does not realize the mind but directly attains the second fruition, causing greed, hatred, and delusion to thin out, one still cannot attain the Illusory Observation. Realizing the mind is the prerequisite for attaining the Illusory Observation. Without realizing the mind, even if one cultivates to the fourth fruition, one cannot become a Seventh Abode Bodhisattva, let alone a Tenth Abode Bodhisattva, because there is no contemplative prajna practice and no arising of prajna wisdom. However, once great Arhats realize the mind, they are not necessarily only at the Seventh Abode; they might be higher, and their progress on the Mahayana path will be very rapid.

Section Two  The Difference Between Intellectual Understanding and Actual Realization

I. On the Bodhisattva path, meditative concentration, merit, and wisdom are all very important; each must be deeply cultivated. This also involves subduing one's mind-nature, cultivating the Bodhisattva nature, generating great vows, broadly benefiting sentient beings; guiding beginner sentient beings according to conditions, self-liberating and liberating others, to gradually accumulate merit. Regarding meditative concentration, the concentration in seated meditation should also be diligently practiced according to conditions, as it is an important way to attain meditative power. Meditative power is crucial; with it, one can actually realize all dharmas, personally experience all dharmas as illusory, like a mirage, like a dream, thus truly subduing and eliminating afflictions, and increasing the realization levels of both Mahayana and Hinayana wisdom. When meditative power is insufficient, one cannot investigate the Buddha-nature, cannot personally realize the Buddha-nature. Even if one intellectually understands the connotation of Buddha-nature, due to insufficient meditative power, although one might intellectually comprehend the Buddha-nature, one cannot personally realize it, thus gaining no liberating merit and function, and afflictions cannot be effectively subdued.

When meditative power is insufficient, most Buddhadharma is merely understood intellectually, not truly realized; it's mostly lip service, and one cannot actually accomplish anything in practice. With meditative power, one can truly and genuinely realize the Buddhadharma and have a personal feeling for all dharmas. When concentration is deep, realization is deep, the impact is profound, and mental conduct undergoes tremendous transformation. The difference between having meditative power and not having it is vast. Do not be misled by those who eloquently expound the Dharma yet have no actual realization within, no genuine wisdom, and merely parrot what they have learned.

Without actual realization, what is spoken is merely theory. In this case, changing the mind is very difficult; afflictions remain heavy, and the mind does not gain the merit and function of liberation. With meditative power, it's different. One doesn't need to study vast amounts of Buddhist theory; just by encountering the Dharma and contemplating carefully, one can penetrate it, make connections naturally, and have many insights spontaneously. One's ideological realm advances very quickly. Without meditative power, the mind is scattered and cannot deeply and subtly contemplate and think about the Buddhadharma, thus obstructing one's true cognition and insight into the Dharma. Therefore, I advise everyone, whether before or after realization, to cultivate meditative concentration well.

II. How to Attain Personal Realization and Avoid Mere Intellectual Understanding

So-called personal realization means the mental faculty (manas, the seventh consciousness) personally realizes it; it is not relying solely on the reasoning and speculation of the mental consciousness (mano-vijñāna, the sixth consciousness). So-called intellectual understanding is merely the mental consciousness understanding some characteristics of the Tathagatagarbha, vaguely sensing or speculating and deducing the general functions performed by the Tathagatagarbha, and then considering oneself to have realized the Tathagatagarbha. However, this is not true realization of the Tathagatagarbha. It is not knowing the functions performed by the Tathagatagarbha upon the five aggregates through directly observing its operation. Therefore, one does not know exactly where the Tathagatagarbha appears or what functions it truly performs, nor can one observe firsthand how the Tathagatagarbha operates. Thus, it is not realization. One who truly realizes the Tathagatagarbha can observe its operation firsthand, thereby truly and clearly knowing its characteristics, functions, and roles, knowing how the Tathagatagarbha manifests the five aggregates, as clearly as observing an object in hand.

Authoritative scriptural testimony (āgama-pramāṇa) refers to all the true principles taught by the Buddha. After hearing them, we can achieve preliminary understanding and acceptance through faith. However, because it is not realized, the mind does not truly know it and cannot presently verify the correctness of these dharmas. Therefore, these dharmas are not direct perception (pratyakṣa) for oneself, nor can one truly practice and uphold them, apply them practically, or truly change one's thoughts and actions.

To transform the Buddha's authoritative scriptural testimony into one's own direct perception, one must investigate Chan (Dhyana) and personally realize the Dharma of the Tathagatagarbha. Then, one's mind can deeply cognize these dharmas, the mind gains true reliance and refuge, and thus the mind can undergo a tremendous transformation. From then on, one can progressively observe the Dharma of the Tathagatagarbha directly, gain more and deeper wisdom, and make the Buddha's truth one's own genuine wisdom and insight.

Personal realization requires methods such as investigating Chan, investigating the huatou (critical phrase), investigating koans, etc. This requires cultivating meditative power. Only when possessing the corresponding level of meditative power can one investigate the Tathagatagarbha and possibly realize it. The prerequisites are also having sufficient merit, possessing precepts, concentration, and wisdom, having a subdued and pliable mind-nature, being patient and gentle, gradually corresponding to the mind-nature of great Bodhisattvas, gradually corresponding to the mind-nature of sages, thus transcending the mundane and becoming a sage.

III. The Meaning of "Illuminating" in "Illuminating the Five Aggregates as Empty"

The "illuminating" (照, zhào) in "illuminating the five aggregates as empty" occurs within the first dhyana or the dhyana of no perception (anāgamya-samādhi), realizing that the five aggregates are all produced by the Tathagatagarbha, that the five aggregates are not real, and the principle of non-self in the five aggregates. This state of illumination possesses both meditative concentration and wisdom, with concentration and wisdom equally held. This is the manifestation of the profound wisdom of realization. It is not the mental consciousness, lacking meditative power, in a state of agitated thinking, intellectually understanding the Buddhadharma.

The word "illumination" (照) here indicates that the mental consciousness is extremely deep and subtle, the contemplative wisdom is very strong, and the mind can be stilled, hence the wisdom is profound. The word "illumination" is used very well and accurately here; it is the true point of practical application. It precisely corresponds to what the World-Honored One said: only when one possesses the threefold training of precepts, concentration, and wisdom can one practice and realize truly, giving rise to wisdom according to reality (yathābhūta-jñāna). Therefore, realization of the Tathagatagarbha and awakening to the principle of true suchness (tathatā) must occur within profound meditative concentration through Chan investigation.

IV. Knowledge Does Not Equal Realization

Knowledge does not equal realization. Modern people, due to advanced communication, easily acquire abundant Buddhist knowledge. However, because they lack merit and meditative concentration, they cannot actually realize the knowledge they have learned; it remains merely theoretical, without genuine benefit. Ignorance, afflictions, and the problem of birth and death remain unresolved. People in the past, due to underdeveloped technology and communication, found it very difficult to listen to sutras and hear the Dharma. Yet, because their minds were pure and possessed meditative concentration, coupled with the purity of the Dharma at that time, realization was actually easy. Once encountering even a little Dharma, slight contemplation could lead to realization. There were many people with realization who easily gained the true benefit of the Dharma.

The fruition stages of Bodhisattva practice are measured by actual realization, not by the amount of knowledge. If one has not actually contemplated each essential type of contemplation, even if one has studied extensively like having five cartloads of books, one's wisdom still cannot compare to a Bodhisattva who has penetrated the Buddhadharma, because there is no realization, no actual attainment. Conversely, even someone without much education or Buddhist learning, upon encountering a little Dharma, can contemplate and realize it through their own thinking. Based on this, they can contemplate and realize more Dharma. Their level of realization is remarkable; their wisdom is deeper than those with five cartloads of books, and they gain benefits from the Dharma life after life. Nowadays, many people claim to have realized fruitions or realized the mind, but it is actually theoretical knowledge, not actual realization. Afflictions remain as before; body and mind are unchanged, hence there is no benefit. Therefore, in the Dharma-ending age, actual practice and realization are extremely important.

V. Finding the Self-Nature Tathagatagarbha Counts as Awakening

Awakening must involve finding the self-nature Tathagatagarbha consciousness, taking the Tathagatagarbha as the object of realization, knowing how it cooperates with the seven consciousnesses to produce the activities of the five aggregates and give rise to all phenomena of the world. What is realized must accord with the five "How wondrous is the self-nature" statements by the Sixth Patriarch. Understanding certain principles does not count as awakening. Those principles are written in books and often discussed by others; if not realized by finding the self-nature, it is not awakening, but superficial understanding, reasoning, inferential thinking, or sometimes not even understanding.

We cannot directly take the theories explained in the Buddhadharma as the result of our own practice and realization. That is the crystallization of the Buddha's wisdom, the Buddha's summary of wisdom, unrelated to ourselves. Learning the Buddha's words or the words of patriarchs and great masters, if not something realized and understood from the depths of one's own heart, does not constitute awakening. A true practitioner must use the known Buddhist theories to personally re-realize the truth of these theories, thereby making them one's own inner substance, giving rise to one's own genuine wisdom. One cannot directly take the conclusions of others' practice as one's own, constantly reciting them; that is "oral Chan" (koutouchan), which has no actual merit or benefit.

Section Three  Misconceptions About Realizing the Mind

I. Some people studying Buddhism believe that abiding in the present moment is all that is needed, and the practice of Buddhadharma is accomplished. They do not know that this merely belongs to methods of cultivating concentration, and is similar to non-Buddhist methods; it fundamentally cannot realize the Buddhadharma and give rise to wisdom. Studying Buddhism and practicing is not simply about making the mind calm and stable; this is not liberation and cannot solve the problem of birth and death. Solving the problem of birth and death requires contemplating and thinking about the five aggregates themselves while the mind is calm and stable in meditative concentration, to understand and recognize the true nature of the five-aggregate world, to recognize the impermanence and selflessness of the arising and ceasing of the five-aggregate world, thereby seeing through the five-aggregate world, letting go of the self, to attain liberation.

Nowadays, there are very many people practicing blindly without purpose, not knowing what true practice is, nor understanding what the ultimate goal of practice is. Consequently, various inventions and creations emerge. Some say: "Practice is abiding in the present moment; without arising thoughts, one can realize the mind and see the nature, and become a Buddha." Unbeknownst to them, this is a non-Buddhist practice method. At best, one can become a successful non-Buddhist. But people today lack the meditative power and renunciation mind that non-Buddhists of the past possessed, so they cannot even attain non-Buddhist concentration, let alone the great wisdom of realizing the mind and seeing the nature; they don't even see its shadow. Therefore, practice cannot just seek mental peace and stability; one must also generate right thinking, aiming to give rise to liberating wisdom in practice.

II. Realizing the Mind Must Involve the Deluded Mind Understanding the Tathagatagarbha

Question: Practitioners of the Chan school say that when body and mind are both empty or when body and mind fall away, that is realizing the mind and seeing the nature. At that time, he knows "that" (awareness). If realizing the mind and seeing the nature is the mental consciousness discriminating, how could he realize the mind? How could he see the nature?

Answer: First, who said that at the time of awakening, body and mind are both empty and fall away? What exactly does it mean? Is this person awakened? How to judge whether this person is awakened or not? Based on what? Dharma principles or reputation? Second, he knows he has realized the mind and seen the nature. How does he judge that he has realized the mind and seen the nature? What is the basis? On what basis do you believe his judgment about his own realization of mind and nature is correct? Third, at the moment of truly realizing the mind and seeing the nature, is it the mental consciousness realizing the mind and seeing the nature, or is it the Tathagatagarbha itself that can understand itself realizing the mind and seeing the nature? Can the Tathagatagarbha understand itself? Can it know how it cooperates with the five aggregates and seven consciousnesses to produce all phenomena?

Fourth, if it is the Tathagatagarbha knowing these things, understanding itself, then beginningless ignorance is broken. But prior to this, the Tathagatagarbha would have been ignorant, contradicting the Heart Sutra's statement of "no ignorance" and contradicting the Prajñāpāramitā sutras. Fifth, if the Tathagatagarbha itself realizes the mind and sees the nature, understands itself, that is the Tathagatagarbha's own affair, unrelated to the five aggregates and seven consciousnesses. The five aggregates and mental consciousness have not realized the mind and seen the nature, have not understood, are still ignorant, have not broken ignorance. Without breaking ignorance, the five aggregates are still ordinary beings, not sages who have realized the mind and seen the nature; thus, there is no realization of mind and nature. Sixth, why is it said that after realizing the mind and seeing the nature, the mental consciousness has no discrimination, no deluded thoughts? What is the situation and state of having no discrimination and deluded thoughts? What is the nature of the mental consciousness? Seventh, is the state of body and mind being empty and falling away the state of realizing the mind and seeing the nature, or is it a perception, or a state of meditative concentration?

There are many, many more questions that could be asked here. If you truly wish to achieve results in studying Buddhism, you should not follow blindly. Be careful and meticulous, think deeply and repeatedly, seek verification from multiple sources, study the sutras diligently, and be down-to-earth. Be willing to dedicate your body and mind; you must challenge yourself more, be stricter with yourself, don't be too accommodating to your own ignorant habits, don't cherish yourself too much, and don't think that everything about you is right and good.

III. When the Mental Consciousness Perceives No Dharma, It Is Not the State of Awakening

Sentient beings studying Buddhism and practicing easily fall into a misunderstanding: they like to practice concentration exclusively, believing that cultivating concentration until the mind is pure is awakening and seeing the fundamental mind. Therefore, some people often, when they occasionally experience a moment of mental purity, a state without thoughts, think they perceive nothing, and they mistake this state of emptiness where no dharma is perceived as awakening. Actually, the "perceiving" in "perceiving no dharma" is precisely the mental consciousness being momentarily thoughtless. At this time, it is not that no dharma is perceived; rather, the mental consciousness itself perceives its own emptiness and thoughtlessness. This is the self-reflective function of the mental consciousness; it is the self-witnessing aspect (svasaṃvitti) of the mental consciousness. If the mental consciousness perceived nothing, how could it know that it is thoughtless and perceives nothing? Who knows this? Who perceives this? It is known and perceived by the mental consciousness; the mental consciousness is not perceiving nothing.

Some precisely claim that perceiving nothing at this time is awakening. This view about awakening is a view of annihilating emptiness (uccheda-śūnyatā), believing that even the Dharma of the Tathagatagarbha does not exist, is non-existent, and inwardly negating the existence of all dharmas in an empty void is awakening. This view of annihilating emptiness is a heterodox view, the result of which prevents sentient beings from realizing the true mind, the Tathagatagarbha, and from opening the great wisdom of the true nature of reality (dharmadhātu).

The views of sentient beings either fall into existence or fall into emptiness, always oscillating between the two extremes of existence and emptiness. Among these, the view about "existence" is the view of eternalism (śāśvata-dṛṣṭi). Eternalism considers the mental consciousness within the five aggregates to be real, capable of continuing into future lives, as a continuous mind, mistaking this mind for the fundamental mind of sentient beings. This obstructs one's own mind, preventing one from seeing the fundamental mind and realizing the true nature of reality. Another part of sentient beings' views fall into an emptiness that is nothing at all. This view of emptiness is like a cloud covering their own minds, also preventing them from seeing the fundamental mind. Those who are always entangled at the two ends of existence and emptiness, not walking the Middle Way, even if they practice for a long time, are still bound by birth and death and cannot attain liberation.

The mind that knows no dharma while sitting in meditation and entering concentration is the mental consciousness knowing that there is no dharma. The mental consciousness is not the originally existing, unborn, undying true suchness mind. If one mistakenly takes the mind that knows nothing as the empty-nature Tathagatagarbha mind, believing that the nature of the mind at this time is exactly the same as the Tathagatagarbha mind, that it is the Tathagatagarbha, then one has mistaken the true master. The result is that one cannot break ignorance, cannot end birth and death, and cannot attain liberation.

IV. Realizing the True Mind is a Prerequisite for Accomplishing the Buddha Way

Practice is the joint achievement of the Buddha's power and the sentient being's own power. Within one's own power, it is also the combined force of the true mind and the deluded mind that enables accomplishment. Therefore, one must search within all activities for which force is that of the true mind and how it functions. Do not regard everything as natural, just as it is. Constantly questioning all bodily, verbal, and mental activities enables faster awakening.

After finding the true mind, prajna wisdom is developed, and subsequently attained wisdom gradually manifests. Slowly, the wisdom of the path (mārga-jñāna) is born. Then, the Buddha's wisdom of all modes (sarvathā-jñāna) will certainly be attainable in the future. Therefore, realizing the true mind is a prerequisite for accomplishing the Buddha Way and a necessary stage that must be passed through.

Regardless of in which Buddha land of the ten directions one practices, one must pass through this stage. If there is a teaching that claims one can directly and quickly become a Buddha without realizing the true mind Tathagatagarbha, and even accomplish it in this very life, one must be cautious about such a teaching. It is certainly incorrect, and we should protect ourselves well from taking wrong and futile paths. In all Buddha lands of the ten directions, everyone, no matter how they practice or what method they cultivate, must pass through the Chan school's barrier of realizing the mind and seeing the nature. All practices must converge at this point; no one can bypass it. Moreover, what is realized must accord with the characteristics of the true suchness eighth consciousness as taught by the Buddha; it cannot be different for different schools or sects.

However, awakening is not attained through thinking, yet it cannot be separated from the thinking mental consciousness. When the mental consciousness cultivates concentration and wisdom, it can discover the wondrous function of the true mind. It is the mental consciousness that can understand which is the true mind, where it is, and how it operates. Separated from the thinking mental consciousness, practice is impossible. Although realizing the mind and seeing the nature is difficult, as long as the method and direction of practice are correct, and the Six Paramitas are complete, one will realize the mind and see the nature sooner or later.

Section Four  The Tathagatagarbha Is Not Apart from Worldly Phenomena

I. The Meaning of "Buddhadharma Is Not Apart from Worldly Awakening"

The Tathagatagarbha manifests within the five aggregates and eighteen realms of the world. It always exists not apart from all phenomena, operating not apart from worldly dharmas. To find it, one must discover the traces of its operation within the activities of the five aggregates and eighteen realms, perceive it within the manifestation of all phenomena, and realize it not apart from bodily, verbal, and mental actions. Apart from all these worldly dharmas, it cannot manifest, cannot operate; it is like the state of Nirvana without remainder (nirupadhiśeṣa-nirvāṇa), and you cannot find it again. Therefore, investigating Chan is seeking the true dharma not apart from false dharmas.

II. Seeking the Tathagatagarbha in Walking, Standing, Sitting, and Lying Down

"Riding an ox while searching for an ox" – We rely on the Tathagatagarbha every moment, live within it, are intimately connected to it, never separated for an instant. But now we do not recognize it, do not know where it is, and need to use special methods to seek and realize it. This is "riding an ox while searching for an ox." In the morning, the Tathagatagarbha rises with us; at night, it sleeps with us; during the day, it is together with us. Because we are too intimate with it, too closely connected, too near to it, too accustomed to it, therefore we cannot become aware of it. When we give rise to thoughts seeking it, separated from it, we cannot find it, because it is the Tathagatagarbha helping the mental consciousness to seek and helping the mental faculty (manas) to realize. It is a very strange thing; nothing in the world is like it. It is not a worldly dharma; that's why it is so difficult to understand and seek.