Chapter Eleven   Questions and Answers on Contemplation Practice

Section One   How to Practice Contemplation

1. Question: How does one engage in actual practice? Is actual practice the constant observation of oneself?

Answer: The purpose of spiritual practice is liberation from birth and death, resolving the problem of cyclic existence, and ultimately achieving Buddhahood. To attain this goal, one must diligently implement the cultivation methods taught by the Buddha, engage in practice accordingly, and then verify the Buddha's teachings, thereby realizing liberation, verifying the indestructible true self, the Tathagatagarbha, and thus resolving the great matter of birth and death. How did the Buddha teach us to practice? The Dharma taught by the Buddha during his lifetime includes the Four Noble Truths and the Twelve Links of Dependent Origination, which enable the five aggregates to attain liberation, and the prajna teaching on true reality.

We must understand these theoretical contents and then engage in actual contemplation and reflection according to these principles one by one. After thorough contemplation and understanding, we can verify the various conclusions pointed out by the Buddha: one is the selflessness of the five aggregates, and the other is the prajna of the true self and true reality. To achieve such results, one must cultivate to fulfill the corresponding conditions in order to realize them and attain liberation. These conditions are the six paramitas of a Bodhisattva: generosity, precepts, patience, diligence, meditation, and prajna. In general, they are precepts, meditation, and wisdom.

The Dharma principles of the eight consciousnesses must be studied; the method of Chan investigation must be mastered and applied; meditation must be cultivated; merit must be perfected. In summary, all the conditions of the Bodhisattva's six paramitas must be fulfilled. When merit is sufficient and meditation is also sufficient, the correct principle of prajna can be understood to a certain extent. At this time, one can engage in Chan investigation, investigate the huatou, investigate gong'an, and thus know how to seek the eighth consciousness. When conditions are sufficient, the eighth consciousness can be realized, leading to enlightenment upon seeing the nature. After realization, great wisdom is attained, the mind gradually becomes liberated, and one becomes endowed with prajna wisdom, differentiated wisdom, path wisdom, and omniscient wisdom, ultimately achieving perfect Buddhahood.

2. Question: When observing the huatou, is it about withdrawing the spirit inward, gathering it internally?

Answer: One should focus attention on the huatou, not on other matters. If the huatou is placed in the brain, focus attention there; if the head feels swollen, place it elsewhere. Sometimes the huatou follows external sounds and drifts away; gently bring it back without letting it flow away with the sounds. This is withdrawing the spirit inward and gathering it internally.

When observing the huatou, as long as consciousness is clear, observe it continuously without interruption. At all times, watch the huatou diligently. In this way, thoughts become unified, skill naturally becomes proficient and effective, and doubt easily arises. After doubt arises, one enters the stage of investigating the huatou, generating the mind to investigate the self-nature Tathagatagarbha. When conditions are sufficient, one can realize the Way.

3. Question: Observing oneself daily, when thoughts arise but are not followed, gradually gaining strength, is the state without observation or reflection true observation?

Answer: This is merely a one-sided method for cultivating concentration, not a method for Chan investigation. Chan investigation requires having the huatou and doubt in the mind; there should be the thought of the huatou in the mind, not no-thought. No-thought is like stagnant water, lifeless, incapable of realizing the true mind, the Tathagatagarbha, because there is no seeking mind, no investigating mind, and thus truth cannot be discovered. Therefore, to realize the mind, one should not pursue the concentration of no-thought; there should be the thought of Chan investigation in the mind; it should not fall into emptiness.

4. Question: Is contemplation practice about contemplating how the Tathagatagarbha gives rise to the body and how it accords with the seven consciousnesses?

Answer: These are observations made after finding and realizing the Tathagatagarbha, or observations made over a long period after realization. Before realization, since the Tathagatagarbha has not yet been found, it cannot be directly observed; one can only speculate. Speculation and analysis dominate, the results are not true to reality, and one often fails to reach correct conclusions. Conclusions reached through speculation and analysis are often not firmly confirmed by oneself; the mind feels empty and ungrounded, unable to decisively confirm a certain truth. This can obstruct the arising of great wisdom and make it difficult to give rise to subsequent observational wisdom.

Contemplation practice is divided into contemplation on illusory dharmas and investigation into the true dharma, the Tathagatagarbha. Investigation into the Tathagatagarbha involves investigating where the Tathagatagarbha manifests within the functioning of the five-aggregate body. Only after finding it can one observe what functions it ultimately performs, how it gives birth to the five-aggregate body and the seven consciousnesses, and how it accords with the seven consciousnesses to give rise to all dharmas.

5. Question: Sometimes, during dynamic stillness, the mind feels clear and pure, like a large blank screen, and seeing, hearing, feeling, and knowing are like images appearing on the screen, although both the blank screen and the images are within the realm of consciousness. For example, it's like someone swiftly doodling on the blank screen, stroke by stroke, feeling clear, pure, and at ease. This feeling primarily arises from the ear and eye faculties, their corresponding consciousnesses, and the mental consciousness. One feels oneself to be a void-like stream of consciousness or the physical body. Seeing family members or loved ones feels unfamiliar; the world one is in also feels unfamiliar, as if one does not belong to the world, with a feeling of wanting to renounce it. Although the mind is clear and pure, it feels empty, with a sense of wanting to renounce. What is this feeling?

Answer: This feeling is an insight gained during meditation. In meditation, one can observe the five-aggregate world very objectively, subdue worldly afflictions and emotions, reduce emotional attachments to the world, lessen greed and affection for loved ones, and the mind becomes pure. When meditation is relatively deep, the mind becomes very pure; contemplation and observation can become very profound and subtle; cognition of the Dharma becomes clear and deep; understanding becomes precise. Therefore, the realization of any Dharma must occur when the mind is free of distracting thoughts, in a state of single-minded concentration; it must be personally proven by the mental faculty (manas). Only when the mental faculty personally perceives and proves the illusory and impermanent nature of worldly affairs can genuine renunciation mind arise, no longer pursuing illusory worldly matters but turning instead to seek the supreme Buddha Way.

6. Question: In daily life while walking, I deliberately train my 'vedana' (feeling/sensation), not allowing any hindrance to arise upon encountering objects, preventing thoughts from entering the 'sanjna' (perception/conception) stage. Is this effort focused on the internal manifestation or the external manifestation? By controlling thoughts at the 'vedana' stage, preventing them from entering 'sanjna', will this be beneficial for breaking self-attachment or for breaking dharma-attachment in the future?

Answer: The vedana and sanjna mentioned here mainly refer to the vedana and sanjna of the six consciousnesses. The six consciousnesses all perceive internal six dusts (objects). What we need to deal with is our own mind, regardless of any distinction between internal and external manifestations. We do not have access to the external manifestation. Many people are unaware of the distinction between internal and external manifestations; in reality, all dharmas we contact are the internal manifestation.

Controlling the mind at the vedana stage—this vedana initially is the reception and acceptance of dust objects, followed by feelings of pain, pleasure, worry, joy, and equanimity. If it is feeling (vedana), it appears after perception (sanjna, which is discrimination). Arhats generally keep vedana at the initial stage of reception and acceptance, without further discrimination and grasping. Thus, there is no subsequent feeling, and hence no mental suffering or pleasure. This is cultivation; it can eradicate greed and affection and extinguish suffering. This is greatly beneficial for breaking self-attachment, the grasping at self, and can also gradually break dharma-attachment, reducing attachment to all dharmas. Such practice is very beneficial.

Such practice is simultaneously a method for cultivating concentration. It proves that with concentration, afflictions can be suppressed or subdued. Without concentration, the mind continues to discriminate and grasp, then gives rise to pleasant and unpleasant feelings, further leading to craving or aversion, and karmic actions will emerge. Once karmic actions emerge, there are karmic seeds, leading to future karmic retribution; birth and death cannot be ended, and liberation from the three realms is impossible. Arhats all understand this point, so they try their best not to discriminate the objects of the six dusts, minimize and lessen their perception of the six dusts, and let the mind be pure and unstained. Only then can they be free from the bondage of birth and death in the three realms and transcend the suffering of cyclic existence. As for Bodhisattvas cultivating the path, in order to propagate the Dharma and liberate sentient beings, they often need to generate mental activities and thoughts, making concentration practice somewhat more difficult. However, Bodhisattvas know that the objects of the six dusts are all manifestations of their own mind, transformed by consciousness-only; they are not afraid that these objects will bind them.

When there is time, if one slightly gathers body and mind and introspects one's own mind and the objects of the six dusts, concentration power manifests and one will not be deluded by any dharma; at the time of death, one will not be confused. This is supported by great merit and great wisdom. This method of cultivating concentration benefits both the breaking of self-attachment and the breaking of dharma-attachment. So-called attachments all refer to the mental faculty's grasping at the five-aggregate world. In a state of meditation, the mental faculty engages less in wandering and grasping; the six consciousnesses do not discriminate or discriminate less; the six consciousnesses do not create or create less; only then can the mental faculty and the mental consciousness be subdued.

7. Question: Through gradual habituation by the mental consciousness, will the mental faculty eventually acknowledge the absence of self and what belongs to self, recognizing that everything is entirely the eighth consciousness? When the seven consciousnesses exist, all dharmas arise; without the seven consciousnesses, it is the state of nirvana without residue. Wherever the mental faculty goes, the eighth consciousness gives rise to all dharmas there. Is this correct?

Answer: The mental consciousness continuously studies the Dharma and habituates the mental faculty; the mental faculty will then engage in contemplation, investigating day and night. One day, it will understand the principle of no-self and no belongings of self, and will be able to eradicate the view of self. However, without meditation, the mental faculty cannot be habituated effectively; the mental faculty contemplates poorly, mental consciousness contemplation is superficial, and realization is impossible. Realizing that the entire world is entirely the eighth consciousness is the wisdom realm of the bodhisattvas on the grounds (bhumis), pertaining to the wisdom of consciousness-only and all-knowledge. Those who have just attained enlightenment cannot possess such profound wisdom; they cannot contemplate and realize such a result; they can only imagine it. When the seven consciousnesses exist, all dharmas exist; without the existence of the seven consciousnesses, it is the state of nirvana without residue. The mental faculty is the driving force for the arising of all dharmas; whatever the mental faculty clings to, the eighth consciousness cooperates to manifest that dharma; what the eighth consciousness sees, the seventh consciousness also sees accordingly. Continuing contemplation in this way, the mental faculty will acknowledge the illusory nature of the eighteen elements (dhatus).

Section Two   How to Realize the Eighth Consciousness

1. Question: If one constantly relies on and takes the eighth consciousness as the basis, transforming to accord with the eighth consciousness, will the mental faculty accept it over time?

Answer: One can rely on the eighth consciousness and transform to accord with it only after realizing the eighth consciousness. Before realizing the eighth consciousness, one cannot truly rely on it, cannot get close to it, and certainly cannot truly transform to accord with it; this is merely a semblance of the Dharma. Nevertheless, this also has some effect; it can help eradicate the view of self somewhat faster, and the mind can become somewhat purer. However, to give rise to true wisdom, one must engage in actual contemplation within concentration oneself, truly realize it, in order to solve the problem. Drawing a cake cannot satisfy hunger. Realizing the eighth consciousness is achieved by the mental faculty personally contemplating and investigating; it is called direct realization. Without meditation, the mental consciousness's contemplation cannot influence the mental faculty; the superficial thoughts of the mental consciousness cannot make the mental faculty truly accept it. One must engage the mental faculty personally in investigation within meditation to directly realize it. Afterwards, one gradually transforms to accord with the pure nature of the eighth consciousness. Transformation is the bodily, verbal, and mental actions directed by the mental faculty. If the mental faculty does not realize it, transformation cannot occur; bodily, verbal, and mental actions remain as before, unchanged.

2. Question: In daily life, if I place the five aggregates and everything around me within the eighth consciousness, can I gradually perceive the emptiness of the five aggregates and find the eighth consciousness?

Answer: The five aggregates and everything around inherently exist inseparably from the eighth consciousness; they do not exist outside the eighth consciousness. There is no need to deliberately place them within the eighth consciousness; it is unnecessary. Moreover, before finding the eighth consciousness, how can one talk about placing things within it? An imagined eighth consciousness is of little benefit to cultivation. When studying Buddhism, try not to over-interpret the Dharma, as it greatly obstructs actual realization. The correct cultivation method is to diligently cultivate concentration as soon as possible, engage in contemplation and investigation within concentration, mobilize the mental faculty, not just rely on the mental consciousness's reasoning, analysis, and imagination. In concentration, the mental consciousness deeply, subtly contemplates and observes that all these dharmas are impermanent, subject to birth, death, and change; they are neither self nor belong to self. This drives the mental faculty to investigate. Once realized, one can perceive the emptiness of the five aggregates. Afterwards, through Chan investigation, one finds and realizes the eighth consciousness.

After realizing the eighth consciousness, one then directly observes how the eighth consciousness gives birth to the five aggregates, knowing that the five aggregates are indeed empty, subject to birth and death, and without self, thus perceiving that the five aggregates all arise from the eighth consciousness. This is the truth stated in the Heart Sutra: perceiving that the five aggregates are all empty. To find the eighth consciousness, one must use the method of Chan investigation within concentration to realize the eighth consciousness.

3. Question: To realize the eighth consciousness, should I first perceive the emptiness of the five aggregates, twelve sense bases, and eighteen elements, negate them as not-self, and wait for the self to appear? Is this acceptable?

Answer: The self of the eighth consciousness is not realized by waiting; it is realized through investigation. Cultivation is not passive waiting; it is actively fulfilling the conditions for enlightenment, actively engaging in Chan investigation, in order to attain enlightenment and see the nature. One must find that true self, the eighth consciousness, through the methods of Chan investigation, investigating the huatou or investigating gong'an. It is not sufficient just to thoroughly contemplate the five aggregates and eighteen elements; it is not enough just to eradicate the view of self. After eradicating the view of self, one must still engage in Chan investigation; through investigation, one realizes and sees the nature. In fact, the eighth consciousness appears constantly; it is just that we lack the concentration and wisdom to discover it. When we have concentration and wisdom, we must actively seek it; waiting will not bring it.

4. Question: If one is certain that the Tathagatagarbha and deluded thoughts are non-dual, that everything without exception is inseparable from the Tathagatagarbha, all are the wondrous functioning of the Tathagatagarbha, and one is very certain without any further doubt, can this be considered enlightenment upon seeing the nature?

Answer: These contents are all pre-enlightenment reasoning, speculation, and imagination, without any evidence whatsoever. How can doubt be eradicated? Taking theories from the Buddhist sutras or others, contemplating and understanding them oneself, and then treating them as one's own views and opinions—this is still a considerable distance from direct realization. There is no connection or investigation involved. Theories are ultimately theories; views are ultimately views; they are certainly not one's own true wisdom. They are still very far from enlightenment upon seeing the nature. Nowadays, many people just ponder a bit and think they have attained a high level of realization, but in fact, they haven't even understood correctly.

To attain enlightenment upon seeing the nature, one must specifically realize how deluded thoughts and the Tathagatagarbha are non-dual, be able to directly observe how the Tathagatagarbha performs its wondrous functioning in operation, how the Tathagatagarbha cooperates with the functioning of the five aggregates, where it functions—all of these must be known through Chan investigation. Knowing at that moment is enlightenment upon seeing the mind. After enlightenment upon seeing the mind, one can know what the Tathagatagarbha is. Afterwards, one can directly observe it, understand more of its inherent nature, and attain more wisdom. Knowing that the Tathagatagarbha functions in all dharmas does not constitute enlightenment upon seeing the nature; this is theoretical knowledge, clearly written in books. We know this through habituation; this is not realization.

5. Question: When we have one thought following another, these deluded thoughts are the functioning of the seven consciousnesses. How can one perceive the existence of the eighth consciousness, the Tathagatagarbha? The brief gap between thoughts is without thought; this state without thought belongs to the eighth consciousness. If one has not undergone concentration training, thoughts flow incessantly. After practicing concentration, thoughts slow down, becoming slower and slower until reaching no-thought; only then can the eighth consciousness manifest. Is this correct?

Answer: In the state without thought, not only is the eighth consciousness present, but the seven consciousnesses are also present, including the sixth consciousness. Because all dharmas are born from and manifested by the eighth consciousness—this is true when generating deluded thoughts, and it is also true in the state without thoughts; they are born from and manifested by the eighth consciousness. The eighth consciousness is omnipresent and eternal. The seventh consciousness is also eternal and omnipresent; otherwise, there would be no form aggregate, feeling aggregate, perception aggregate, consciousness aggregate, or volition aggregate. Precisely when there is no thought, the five aggregates all exist; therefore, the mental faculty, the seventh consciousness, exists. Simultaneously, the sixth consciousness also exists and functions; there is sensation in the body, there is discriminative nature, there is knowing nature—knowing that one has no thoughts is the knowing function of the sixth consciousness. If functions like seeing forms, hearing sounds, smelling scents, etc., are still present, then the five consciousnesses also exist and function. All eight consciousnesses exist.

Therefore, it is not that the eighth consciousness appears only in the gap between thoughts when there are no thoughts; the eighth consciousness is present always and everywhere. Nor can one say that cultivating to this state is realizing the eighth consciousness or attaining enlightenment. The state without thoughts in the middle primarily refers to the mental consciousness; it is the mental consciousness apart from thoughts, belonging to the state where the mental consciousness occasionally has no thoughts or delusions. One cannot say that in the absence of thoughts, that state is the eighth consciousness; here there are still eight consciousnesses, at least three consciousnesses.

When theoretical understanding is not yet thorough, meditation is not deep enough, and the six paramitas are still lacking in many aspects, one should not constantly ponder where the Tathagatagarbha functions or what it does. Speculation, reasoning, and imagination all hinder true cultivation, obstruct the path, and impede the birth of wisdom. One should strictly follow the stages of cultivation, gradually perfecting the Bodhisattva's six paramitas. Observe precepts when necessary, cultivate concentration when necessary, perfect theory when necessary. When all conditions are almost sufficient, then begin Chan investigation within concentration. Without meditation, do not ponder the ultimate result.

6. Question: Through deluded thoughts, one can only know that the eighth consciousness is functioning. Can one clearly know how the eighth consciousness functions and make it manifest?

Answer: To clearly know the functioning of the eighth consciousness, one must cultivate all six paramitas of a Bodhisattva well, fulfill all conditions, and use the method of Chan investigation to realize the mind and verify the eighth consciousness; only then can one know how the eighth consciousness functions. In fact, the eighth consciousness is always manifesting; it has never ceased nor hidden itself. It is merely obscured by ignorance, preventing realization. Now we should strive to perfect the conditions for being a Bodhisattva, accumulate more merit, concentration, and wisdom; then we can realize the eighth consciousness. Do not constantly speculate or inquire everywhere about the eighth consciousness; this only harms cultivation, with no benefit. Knowing is not as good as realizing; the more one knows, the harder it is to realize. If the mind seeking easy gains does not die, wisdom will not arise.

7. Question: Is "the one dragging the corpse" the wondrous bright true mind, the Tathagatagarbha? Can the Tathagatagarbha only be realized and proven by oneself?

Answer: "The one dragging the corpse" is the wondrous bright true mind, the Tathagatagarbha. This is a conclusion that requires us to engage in Chan investigation to prove its correctness. Afterwards, one knows how the wondrous bright true mind Tathagatagarbha "drags the corpse," how it functions, how it gives birth to the five aggregates and all dharmas, how it cooperates with the seven consciousnesses in operation—it must accord with the Five "How Unexpected" statements about the self-nature spoken by the Sixth Patriarch upon his enlightenment. Cultivation is precisely about proving the correctness of these theories through actual realization; only then are we enlightened Bodhisattvas who know both the "what" and the "why."

Realizing the Tathagatagarbha is the result of one's own arduous Chan investigation; one cannot directly seek ready-made answers from others. Because knowing the answer brings little merit or benefit; the process of investigation and proof is the key to increasing wisdom and bringing about transformation in body, mind, and world. Therefore, do not seek results from others; one must definitely undergo one's own painstaking Chan investigation and inquiry to reap the fruit—to investigate where the Tathagatagarbha is and what function it performs. Only then can great wisdom arise, bringing the meritorious benefit of liberation. The cleverer the mental consciousness, the better it understands, the harder it is to realize. Cleverness is ruined by cleverness; cleverness is forever inferior to wisdom.

8. Question: After the view of self is thoroughly eradicated, will the Tathagatagarbha actively manifest?

Answer: This is the thinking of a mind unwilling to give up seeking easy gains. The thought of taking shortcuts, unwilling to put in effort or pay the price, must absolutely be abandoned. Where gain comes easily, loss also comes easily. Without enduring the bone-chilling cold, how can one enjoy the plum blossom's fragrance?

The Tathagatagarbha inherently exists and functions brightly and clearly; it is merely obscured by ignorance, preventing realization. The most severe obscuration is taking the five aggregates and eighteen elements as the real self. This view of self hides and obscures the true Tathagatagarbha. When the view of self is thoroughly eradicated, great doubt easily arises. One will doubt: Since the five-aggregate self is illusory, why do the functions of the five aggregates still exist? Through investigation, one can find the master behind the five aggregates, the true mind Tathagatagarbha, and will no longer mistake various states of consciousness for the Tathagatagarbha, making it harder to realize incorrectly.

To eradicate the view of self, one must recognize the illusory nature of the five aggregates during daily activities, recognize the illusory nature of the six consciousnesses, recognize the illusory nature of the eighteen elements; recognize that the various "selves" and the various six consciousnesses within the illusory dharmas of the five aggregates and eighteen elements are all illusory, not the true self. It is best if the mental consciousness can jump outside the body and mind to observe the illusory nature of body and mind. This requires a high degree of alertness within the mind; the stronger the ability to introspect, the easier it is to eradicate the view of self.

Section Three   Understanding the Principle-Substance of the Eighth Consciousness

1. Question: Does the eighth consciousness always see? Is the seeing of the mental faculty point by point? Are these points consciousness, formed by the seeds flowing from the eighth consciousness?

Answer: Except in the state of nirvana without residue where the eighth consciousness does not see, in all other circumstances, the eighth consciousness possesses the nature of seeing. The mental faculty sees in accordance with the eighth consciousness and in accordance with the six consciousnesses. However, the seeing of these three consciousnesses differs. The so-called points refer to moment-by-moment birth, death, and change. Consciousness seeds flow out continuously, one after another, like electrons; only then does the mental faculty have the nature of cognition. When the flow of seeds ceases, consciousness also ceases; then one knows nothing. Consciousness seeds are what the eighth consciousness flows out.

2. Question: The seven transforming consciousnesses are not inside the body, nor are they outside the body. The Tathagatagarbha is formless and signless, omnipresent, eternal and unchanging, able to give birth to all dharmas. Therefore, wherever a dharma appears, consciousness cognizes there. Is this the flow of seeds?

Answer: The seven consciousnesses themselves are also formless and signless, so one cannot say the seven consciousnesses are inside or outside the body. The first volume of the Shurangama Sutra discusses this issue. The Tathagatagarbha manifests the internal six dusts at the six sense faculties; it does not manifest them elsewhere, because there is no other place to manifest the internal six dusts. Therefore, the contact of the six faculties with the six dusts is the key point. The three—faculties, dusts, and consciousnesses—combine and contact; here the eighteen elements are complete, and the functions of the five aggregates are also present. There is no other place where the six dusts can be manifested. Wherever a dharma appears, there is the Tathagatagarbha, there is the seventh consciousness, but not necessarily the six consciousnesses. Wherever the seven consciousnesses appear and cognize, the Tathagatagarbha delivers consciousness seeds there to cooperate with the functioning of the seven consciousnesses, enabling the normal operation of the five aggregates.

3. Question: The Tathagatagarbha is the substance; illusory dharmas are the function. The Tathagatagarbha pervades the entire Dharma realm; illusory dharmas depend on it to have all appearances. Apart from all appearances, the wondrous functioning of the Tathagatagarbha cannot be manifested. Therefore, all illusory dharmas are also the wondrous existence born from true emptiness. Knowing that the Tathagatagarbha is unmoving, appearances are transformed by the Tathagatagarbha. Is this correct?

Answer: This view is quite good; the theory is correct, but one still needs to further engage in Chan investigation to realize the substance, appearance, and function of the Tathagatagarbha. The substance of the Tathagatagarbha is formless and signless, but all dharmas born from the Tathagatagarbha are the appearances and functions of the Tathagatagarbha. The functions of the Tathagatagarbha also include the seven great seeds, karmic seeds, and the mental factors of the Tathagatagarbha. When concentration is well cultivated, then investigate the huatou, investigate "Who is dragging the corpse?" When conditions are sufficient, one will realize why it is like this. The Tathagatagarbha does not pervade empty space, because the Tathagatagarbha is not a material dharma; it cannot exist within empty space. If empty space contained the Tathagatagarbha, it would not be empty space. On the contrary, empty space is within the Tathagatagarbha; it is a very subtle material dharma on the edge of materiality within the Tathagatagarbha.

4. Question: Does everyone have a Tathagatagarbha? Are the Tathagatagarbhas of different people compatible and overlapping?

Answer: The Tathagatagarbhas of sentient beings are compatible but not overlapping. The Tathagatagarbha has no form or appearance; it cannot overlap. Only dharmas with form and appearance can be discussed in terms of overlapping or not. However, the Tathagatagarbhas of sentient beings have mutually close cooperative relationships; they jointly generate, manifest, and sustain the living environment of sentient beings. The Tathagatagarbhas are interconnected in a unique way, with a very broad scope. Only after attaining the wisdom of the path and all-knowledge can one gradually uncover the secrets within.

5. Question: Are the Tathagatagarbhas of sentient beings like many light bulbs together, their lights merging without obstruction? When two people shake hands, do their Tathagatagarbhas merge together? When not shaking hands, do they separate?

Answer: We must know the most important point: The Tathagatagarbha is formless and signless. It is not like the five-aggregate body or material dharmas with form and shape that can overlap, touch together, or combine. The Tathagatagarbha and Tathagatagarbha absolutely do not merge together. The Tathagatagarbha can be likened to a lamp; the light it emits merges without obstruction, each having a close cooperative relationship that we cannot yet know, each able to know the karmic seeds stored by the other. Hands can shake hands; Tathagatagarbhas cannot merge.

6. Question: The Tathagatagarbha is formless and signless, so vast it is unknowable and inexhaustible; all dharmas of the world are within it. Does each person have their own world? Is each person's world manifested by their own Tathagatagarbha?

Answer: The Tathagatagarbha is neither large nor small. To say it is large is also to say it is small. However large one says it is, it is still small; however small one says it is, it is still large. To speak of it having size is to attribute form and appearance to it. A formless dharma that encompasses all appearances—how can it have size? "Encompassing" is also not the encompassing of material dharmas.

Everything in each person's five-aggregate world is manifested by their own Tathagatagarbha; it has no relation to others' Tathagatagarbhas. But it is not completely unrelated. Although all objects of the six dusts that each person contacts are the internal manifestations transformed by their own Tathagatagarbha, these internal manifestations are based on the external manifestation. The external manifestation is jointly transformed by the Tathagatagarbhas of all sentient beings sharing the same karma; it is related to the Tathagatagarbha of every sentient being sharing that karma. If other sentient beings have great good or great evil karma, it can influence the external manifestation, thereby also influencing each person's internal manifestation. Therefore, the Tathagatagarbhas of sentient beings are interconnected.

7. Question: What is the use of studying the Tathagatagarbha Dharma?

Answer: Knowing the Tathagatagarbha and realizing the Tathagatagarbha enables one to thoroughly know the selflessness of the five aggregates, eradicate ignorance completely, end birth and death, attain liberation, and transcend the suffering of birth and death cycles. Without knowing and realizing the Tathagatagarbha, one takes all dharmas as real; thus, one cannot eliminate greed and affection, cannot eliminate ignorance, cannot completely end birth and death, and cannot ultimately attain liberation. Ignorance causes sentient beings to grasp, create karma, and suffer. Studying the Tathagatagarbha Dharma can eradicate ignorance completely and thoroughly resolve birth and death. Realizing the Tathagatagarbha, understanding the true appearances of the mundane and supramundane, can give rise to great wisdom. With this wisdom, one accomplishes the Buddha Way, forever free from birth and death.

8. Question: Only after directly realizing the eighth consciousness can one gradually fully know the inherent nature of the eighth consciousness, and only then can mental conduct truly transform?

Answer: After directly realizing the eighth consciousness, one can observe its functioning and the pure inherent nature it manifests during operation. In this way, one gradually clearly knows the pure and non-active nature of the eighth consciousness and has a model for cultivation. Simultaneously, one increasingly deeply observes the illusory and unreal nature of one's own five-aggregate body and all dharmas; mental afflictions and grasping gradually lessen, and mental conduct gradually transforms.

Without realizing the eighth consciousness, one cannot observe the operational process of the eighth consciousness; one cannot directly observe its pure and non-active nature. Without an inner reliance, mental conduct cannot transform. Not knowing where the eighth consciousness is, not recognizing it, one cannot directly observe and cognize it. Therefore, realization is crucial. Realizing the true mind, relying on the true mind, the deluded mind can gradually become pure, gradually be subdued; only after being subdued can the mind attain freedom. Realizing the true mind, knowing that all dharmas of the five-aggregate world are false appearances manifested by the true mind, one no longer creates evil karma for the sake of the five aggregates, no longer creates karma of greed, hatred, and delusion for the sake of the five aggregates. Eradicating ignorance, one knows what is true and what is false; henceforth, one no longer mistakes the false for the true, and afflictions can be subdued.