Chapter Thirteen: Attaining Fruition and Realizing the Mind's Nature

One. Reality is everywhere, in all places; verdant mountains fill the view, without a trace of barren grass. A single stem, a single leaf, a blade of grass, a wisp of silk—all are real without falsehood, yet leave no trace. Searching for it amidst the multitude a thousand times over, suddenly turning back, the lamps are dimly lit, everywhere and in all places—where is it not? Before, the mind was blind and the eyes even blinder; now, the eyes are filled with golden light. This is the lament of one who has awakened to the Way.

When the conditions for attaining fruition and realizing the mind's nature are complete, encountering any cause and condition, regardless of what it is, one can attain fruition and realize the mind's nature. If one encounters the Buddha expounding the Dharma, it is even more possible to attain fruition and realize the mind's nature and see one's true nature. The Buddha's majestic virtue and blessing power are extremely great; the magnetic field effect of the Dharma assembly where the Buddha expounds the Dharma is also quite substantial. Moreover, practitioners during the Buddha's time generally possessed profound meditative concentration (dhyāna), their minds were pure, they all possessed renunciation, their afflictions were slight, and their virtuous roots and merit were deep. Therefore, upon hearing the Dharma, they could immediately engage in contemplative practice and reflection following the Buddha's voice, and instantly attain fruition and realize the mind's nature.

We sentient beings in the Dharma-Ending Age cannot compare in capacity to the sentient beings of the Buddha's age. Our virtuous roots are slight and fresh, merit is thin, minds are restless and impetuous, and most lack meditative concentration. No matter how subtle the Buddha Dharma is, it cannot enter the mind. Therefore, it is impossible to genuinely realize any fruition state; at best, one can understand it a little, which is already quite good. Precisely because sentient beings generally lack meditative concentration and cannot attain it, a saying has arisen: one can directly contemplate the Buddha Dharma without cultivating concentration. But without meditative concentration, how can one have the power of contemplative practice? What can one contemplate? For how long can one contemplate? To what degree can one contemplate? Everyone can test this for themselves: the effect of contemplative practice before attaining meditative concentration compared to after attaining it—the difference is immense; essentially, they are not the same thing at all.

Reflecting on a single principle of Dharma with meditative concentration versus without it is like the difference between heaven and earth. Therefore, many people reflect on the Buddha Dharma but cannot truly understand it; there are too many misunderstandings and misinterpretations, and they fundamentally cannot grasp the true meaning. To actually realize it and engage in direct perception through contemplative practice is extremely, extremely difficult. Even so, many people still firmly believe in their own understanding, readily quoting a passage of scripture to prove their point. In reality, the meaning of the scripture does not align with their own view; they misunderstand much without realizing it.

Many who study the sutras cannot thoroughly and accurately understand their true meaning, yet consider themselves quite capable. In truth, the Buddha Dharma is not something that can be attained through mere research; one must engage in contemplation, practice, and investigation through profound meditative concentration, thinking according to principle, to truly understand and genuinely realize it. Research cannot lead to realization.

Some often see records in the Buddhist sutras stating that sentient beings attained fruition and realized the mind's nature immediately upon hearing the Buddha expound the Dharma, and that those people did not cultivate meditative concentration yet directly attained fruition. It seems as if merely hearing the Dharma and reflecting on it slightly can lead to fruition, without specifically cultivating concentration. This misunderstanding is considerable. They do not know that those who attained fruition immediately upon hearing the Dharma had already attained meditative concentration, possessed deep virtuous roots and merit, and only lacked the cause and condition. Encountering the Buddha expounding the Dharma, the most supreme cause and condition, naturally made it very easy for them to attain fruition and realize the mind's nature and see their true nature.

These people only see the final result of those who attained fruition; they do not see how long a path of practice those who attained fruition had already traversed, how diligently they practiced before hearing the Buddha teach, how they aroused the mind of enlightenment and conducted themselves, how they diligently cultivated meditative concentration. They ignore all these necessary conditions, specifically extracting only the final stage of attaining fruition. This is the most severe case of taking words out of context.

Modern people are so restless they all want to take shortcuts; the simpler and more direct, the better. They don't even want to walk the path the Buddha walked, thinking their own methods are more practical and direct than the Buddha's, requiring no hardship. Could it be that an ordinary person is superior to the Buddha, wiser than the Buddha? Was the Buddha's practice circuitous, while one's own path is the most direct, requiring no foundation, no cost, no hardship in cultivating concentration to subdue one's own mind? Can mere research yield great results? The fruits obtained through research are made of paper—a gust of wind scatters and destroys them; encountering fire, they melt. Nowadays, there are too many false fruits in the world, stamped with radish seals; they cannot withstand even the slightest disturbance. After death, the karmic retribution will be known.

Due to differences in ignorance (avidyā) and karmic force (karma), sentient beings attract different karmic retributions, resulting in different physical bodies (the principal retribution) and living environments (the circumstantial retribution). After one karmic retribution ends, they enter another. Due to different karmic retributions, different physical bodies, different brain structures, the wisdom manifested is different, and behavioral expressions differ.

Two. It is best to eliminate much karma before awakening, so that after awakening, one is not crushed or turned away by karmic forces, rendering the awakening in vain. If merit (puṇya) is insufficient at the time of awakening, once awakening occurs, karmic obstacles quickly appear, and all kinds of demonic hindrances and disturbances will arise. If concentration power is insufficient, one will be pulled down, regress, and even lose the mind set on the Path (bodhicitta). Even if one does not regress from the Path, the changes in the physical body and various aspects are significant, and the pressure one must bear is considerable.

It is best for awakening to occur steadily and naturally when the conditions are ripe. If all conditions are not complete, merit is lacking, and one is eager to awaken, even if one can barely manage to awaken, demonic hindrances will come thick and fast, making it very difficult for an ordinary person to endure. The most frightening thing is to regress from the Path under immense pressure; who knows when one might return. Usually, one should cultivate much merit, eliminate much karma, repent often, and enjoy blessings sparingly. At critical moments, with merit supporting one, and with great vows supporting those with strong vow-power, and with the Buddhas, Bodhisattvas, and Dharma-protecting deities protecting and upholding one, can one overcome the difficulties.

Three. Severing the view of self (satkāya-dṛṣṭi) is the sixth abiding stage (ṣaṣṭhabhūmika). Realizing the mind's nature is the seventh abiding stage (saptamabhūmika). Without severing the view of self, one cannot realize the mind's nature. If one realizes the mind's nature without severing the view of self, two "selves" appear, and deep arrogance arises, leading to great turmoil.

If one does not realize the falseness of the "I" of the five aggregates (pañcaskandha), how can one accord with non-self (anātman)? If one feels one accords without realization, that is merely the conscious mind's (manas) self-perception, without basis, belonging to emotional thinking and intellectual understanding. The conscious mind's mistaken perception is precisely the manifestation of self-nature. Not understanding oneself and the true situation, one puts a high hat on oneself. Many people are like this: they have not realized any Dharma, yet consider their mind empty, free from the four marks (lakṣaṇa), like a dream or illusion, about to enter Nirvāṇa; they think they no longer need to practice the precepts with form (rūpaśīla) and start practicing the precepts of the mind (cittaśīla), etc., quickly becoming lofty and imposing. This is a great misunderstanding of Buddhist practice and realization.

Four. To make the Dharma body (Dharmakāya) alive, one must eliminate the perverse thought that takes the five aggregates as self. Without establishing the "I" of the five aggregates, the Dharma body is easily discovered. However, in the process of seeking the Dharma body, there is an investigating thought that suppresses the greedy, hateful, and deluded thoughts of worldly dharmas. By diligently practicing like this, one day one will see the Dharma body.

However, an awakening that has not gone through the process of investigation—whether it ultimately counts as awakening to the Path, what the ultimate result is—even the Buddha cannot decide; it is determined by cause and effect and the King of Hell (Yama). The God of Death (Mṛtyu) best explains the matter; his authority is greatest. If one very much wishes to be someone who has attained fruition and realized the mind's nature, very much wishes to be a sage, disregarding the truth of the matter, this is still a serious "I"—"I must be such and such"—this is the "I". If one has truly severed the view of self and attained non-self, truly realized the emptiness of the five aggregates upon realizing the mind's nature, one should fully manifest one's liberated mind. What fruition one has, what level of fruition one possesses, is unimportant, irrelevant; without "I", there is no fruition; with "I", there is fruition.

Some may say that severing the view of self and realizing the mind's nature are both the first fruition (Srotāpanna). The first fruition has not severed afflictions (kleśa); afflictions are the same as an ordinary person's; it has no liberation merit (guṇa) or benefit. Then what is the difference between severing the view of self and not severing it? Attaining the first fruition has not even a little liberation merit or benefit; realizing the mind's nature and attaining the Tathāgatagarbha has not even a little liberation merit or benefit; it is the same as an ordinary person. Then what is called the virtue of fruition (phalaguṇa)? All fruitions have virtue. After attaining fruition, if there is no fruition virtue, then it is merely a name, a concept, without any meaning. Even if this name is given by the Buddha, it is not inherently unborn and unceasing; therefore, it has no substantial meaning. However, genuine realization and false speech each have their own causes and effects.

When one truly begins to cultivate the Path, there is a certain degree of merit and benefit. In the process of cultivating the thirty-seven factors of enlightenment (bodhipakṣika dharma), there are varying degrees of merit and benefit, only at that time there is no liberation merit and benefit because without severing the view of self, there is no liberation. However, after severing the view of self and realizing the mind's nature, there are varying degrees of liberation merit: the first fruition has the liberation virtue of the first fruition, the second fruition (Sakṛdāgāmin) has the liberation virtue of the second fruition, the third fruition (Anāgāmin) has the liberation virtue of the third fruition, the fourth fruition (Arhat) has the liberation virtue of the fourth fruition. Although the severing of afflictions occurs after the third fruition, the afflictions of a first fruition person are vastly different from those of an ordinary person. The afflictions of a Buddhist in the process of cultivating the Path also have certain differences from those who have not begun to cultivate the Path. Otherwise, what use is there in learning Buddhism and cultivating the Path?

So many people like fruition, but why like fruition without paying attention to the facts? Because there is a serious "I" and self-attachment (ātmagrāha) causing trouble. Even if the Buddha specifically grants a fruition, if one's virtue does not correspond to this fruition, and in fact one has not truly attained fruition, yet one still cares deeply about and clings to this fruition, this is also the view of self and self-attachment; it is still an "I". Attaining a false fruition like this, one is still very happy, spreading it everywhere, showing off everywhere, indicating that the nature of "I" is still heavy; one does not transcend birth and death. This is called deceiving oneself and others.

A true practitioner should pay no heed to any fruition; one should focus on whether there has been an internal change, whether there is genuine liberation, whether cultivation has brought merit and benefit. If one truly has merit and benefit, even if the Buddha does not grant a certificate, even if no one acknowledges one's attainment of fruition, in reality, one still has fruition and liberation realization, capable of attaining liberation. Conversely, if one has no merit and benefit, no genuine liberation realization, even if the Buddha grants a certificate, even if everyone reveres one as a great virtuous one, Arhat, or Bodhisattva, in reality, one is still an ordinary person, still within the karmic obstacles of birth and death.

What everyone who learns Buddhism and cultivates seeks is genuine liberation, genuine progress on the Path, not vanity. Vanity is unreliable; what it brings is still vanity, like a soap bubble. We should not look upon the soap bubble as beautiful; we should not like illusions; we should seek the actual, attain the real. Saying it is one thing; actually doing it is difficult. Only after the wave of attaining fruition passes can the Buddhist community begin to be practical. Now is a time of fervently pursuing fruition and glory; true practitioners are hard to find. Only after the glamour fades can the real be revealed.

Five. Śrāvaka practitioners are divided into those who have seen the Path (darśana-mārga) and those who have not seen the Path. Practitioners who have seen the Path, because they have realized that the five aggregates and eighteen elements (dhātus) are subject to birth, death, and change without true reality, without self-mastery, have realized the non-self samādhi (anātma-samādhi), eradicated the four marks (lakṣaṇa) (of self, person, sentient being, and life), and attained the purity of the Dharma eye (dharmacakṣu-viśuddhi). Therefore, in their minds, there is a feeling of emptiness and unreality regarding the four marks; conditioned phenomena related to the self and others gradually diminish. Due to the cause of the precepts attained along with the Path (mārga-saṃvara-śīla), greed naturally lessens in the mind, distinctions of self and others and right and wrong lessen, and they can subdue afflictions. After cultivating the first dhyāna, afflictions are severed; greed and hatred are extinguished. At this time, when interacting with the opposite sex, there is no mind of desire; the mind is free and unobstructed. However, due to the monastic precepts, to set an example for sentient beings, and to avoid misunderstandings, third and fourth fruition practitioners (Anāgāmin, Arhat) observe the precepts in speech and conduct, conforming to norms, while their minds are unconstrained.

Monastics are the reliance (āśraya) for sentient beings; they must pay attention to dignified conduct (śīla) in appearance so that sentient beings, upon seeing them, can develop reverence for the Three Jewels (Triratna) and plant virtuous roots. During the Buddha's time, the World-Honored One established the Saṅgha for two reasons: first, for sentient beings to leave the mundane and attain liberation; second, to serve as reliance for sentient beings, guiding them to leave the mundane, take refuge in the Three Jewels, and plant the seed of liberation. Every monastic, regardless of whether they have seen the Path, sets an example, models observance of the precepts, has standardized speech and conduct, and possesses all dignified conduct. When they go on alms round, they encounter many sentient beings; they should be especially dignified to avoid being ridiculed by sentient beings and creating bad karma leading to bad retribution. Therefore, when they go for alms, walking on the road, they lower their heads, eyes looking at the path ahead, not looking left or right, nor glancing sideways, nor raising their heads to gaze directly at the people in front. Meeting the almsgiver, of course, they do not distinguish whether it is male or female, beautiful or ugly; they take the alms bowl, turn, and leave without polite words. Because practitioners single-mindedly seek liberation from birth and death, their minds are not on the six dusts (objects of sense) nor on worldly matters; only then can they realize the Path and ensure they are not bound by worldly desires and the six dusts.

Śrāvakas, after the third fruition, eradicate afflictions rather than merely suppress them. Because they eradicate them, they are not bound by the five desires and six dusts and can transcend the three realms (traidhātuka) and attain liberation. Suppressing afflictions means restraining them; this occurs before the second fruition, especially before seeing the Path. Afflictions are eradicated at the third fruition; suppression cannot free one from afflictions and cannot lead to liberation.

The practice of Mahāyāna Bodhisattvas also cannot be separated from the conduct of Śrāvaka practitioners. Separated from the practice of the Hīnayāna, one cannot be called a Bodhisattva; one can only be an ordinary person. At the very beginning of the personal path of cultivation, Bodhisattvas are like Śrāvakas, observing the precepts, possessing all dignified conduct, setting an example for sentient beings. Only by observing the precepts can they attain meditative concentration and thereby see the Path. Bodhisattvas must also start their cultivation from the Hīnayāna severing of the view of self; without attaining fruition, they cannot see the Path in the Mahāyāna. The Hīnayāna precepts, concentration, wisdom, and seeing the Path to attain the purity of the Dharma eye cannot be bypassed by Mahāyāna Bodhisattvas; otherwise, there would be neither Mahāyāna Bodhisattvas nor Hīnayāna practitioners.

After Bodhisattvas, having seen the Path in the Hīnayāna and attained the first fruition, must further cultivate the first dhyāna to eradicate the five lower fetters (pañca avara-bhāgīya-saṃyojanāni) (the three fetters plus greed and hatred). Only then are they qualified to pass the three barriers (san-kuan) of Chan (Zen) in the Mahāyāna, as well as the barrier of the mirage and the view of like a dream, and thereby be qualified to enter the first ground (bhūmi). After entering the first ground, they deliberately do not completely eradicate afflictions and do not attain the state of "right liberation" (samyaktva-niyāma) like an Arhat, meaning they do not attain the fourth fruition of Arhatship, retaining extremely subtle afflictions uneradicated, so as not to enter the state of Nirvāṇa without residue (nirupadhiśeṣa-nirvāṇa), for entering Nirvāṇa without residue severs the seed of Buddhahood.

No matter how eager Bodhisattvas are to awaken, they cannot bypass the various stages of the Hīnayāna. If one intentionally tries to bypass them, then this person is not a true practitioner, let alone a Mahāyāna Bodhisattva. A Bodhisattva possessing the four marks and afflictions is not a Bodhisattva; they are equivalent to an ordinary person. If a Bodhisattva has the mental conduct of being eager to awaken, this mind is a mind with attachments, not an unconditioned mind (asaṃskṛta-citta). A mind with personal aims certainly has the four marks and afflictions; that is the mind of an ordinary person. Corresponding to the mind of an ordinary person, one cannot become a true Bodhisattva. A true Bodhisattva is certainly one who has broken through the marks, without the marks of self, person, sentient being, or life span, nor the marks of attaining fruition or awakening. Those with these marks are ordinary people.

Six. Severing the View of Self Precedes Realizing the Mind's Nature

The realization of all dharmas begins with subduing the view of the body (satkāya-dṛṣṭi) and eradicating the view of the body. When sentient beings first encounter the Buddha Dharma since beginningless kalpas, they start from recognizing the aggregate of form (rūpaskandha). After cultivating for countless kalpas, when virtuous roots and merit are deep, they then encounter the Mahāyāna Bodhisattva Dharma, gradually realizing that within themselves there is a true mind, the Tathāgatagarbha, which is their fundamental mind. But at this time, they still have not subdued the view of the body and the view of self, let alone eradicated them.

Since eradicating the view of self precedes realizing the mind's nature, that is, before the seventh abiding stage of a Bodhisattva, after the false "I" of the view of self is toppled, the true mind can be discovered. At this time, realizing the mind's nature is the fruition of the seventh abiding stage. Therefore, it is certain that severing the view of self comes first, and realizing the true mind comes afterward. Even when Mahāyāna Bodhisattvas engage in Chan investigation (gong'an), during the process of investigation, they must gradually subdue the view of the body and the view of self, then eradicate them. There is no principle where the view of the body and view of self still exist after realizing the mind's nature. If such a phenomenon exists, it indicates this person has not realized the mind's nature, has not gone through a true stage of Chan investigation, nor deeply investigated; their fruition state is somewhat dubious, or its origin is unclear.

Seven. Wherever one creates karma, one must sincerely repent there, vowing never to commit it again. Before how many people one created the karma, before that many people one must sincerely repent. If the influence of the bad karma is very great, and one's Dharma study has reached a considerable level, one can adopt repentance based on the true nature (dharmatā-śuddhi). Repentance based on the true nature is divided into two kinds. One is repentance according to the Hīnayāna principle of non-arising (anutpattika-dharma-kṣānti), contemplating in concentration the unreality of the five aggregates, the unreality of the bodily, verbal, and mental karmic actions created by the five aggregates. Attaining the first fruition or the stage leading to the first fruition (Srotāpatti-phala-pratipannaka), one gains the purity of the Dharma eye and can repent purely.

The other is repentance according to the Mahāyāna principle of the non-arising nature of the Tathāgatagarbha, contemplating how the previous bodily, verbal, and mental actions arose, finally realizing that one's bodily, verbal, and mental actions are all produced bit by bit by the Tathāgatagarbha, lacking the reality of bodily, verbal, and mental actions. Since the five aggregates are false, the bodily, verbal, and mental actions dependent on them are also false; thus, the karma is eliminated. Of course, one must possess the concentration of the state before the first dhyāna (anāgamya-samādhi) to have hope of realizing the Tathāgatagarbha. Only after that can one observe how bodily, verbal, and mental actions are precisely produced by the Tathāgatagarbha. Once one realizes the Buddha Dharma, the karmas of the three evil destinies (apāya) are all eliminated, including karmas from the three evil destinies since beginningless kalpas. But this is very difficult; it requires quite good virtuous roots, merit, meditative concentration, wisdom, and causes and conditions.

Eight. Lacking concentration power and merit, even if one barely realizes the mind's nature, future progress will be very slow. Realizing the mind's nature with insufficient concentration, the clarity of awareness is very brief; subsequent meditative concentration is not easily produced, and greed, hatred, and delusion cannot lessen. Because concentration power is insufficient, the wisdom for contemplative practice is also not easily produced; many dharmas cannot be contemplated. Attaining fruition and realizing the mind's nature must be achieved under extremely good concentration power; then meditative concentration can quickly arise. Seizing this opportunity, one can soon cultivate to the first dhyāna. Missing this time, the first dhyāna is not easily produced; the second and third fruitions are not easily attained; the second and third barriers of Chan are not easily passed; then, in this life, wanting to enter the first ground (bhūmi) is hopeless.

Nine. The three barriers (san-kuan) of Chan are barriers for the increase of wisdom. The first barrier is realizing the Tathāgatagarbha. The second barrier is seeing the nature of the Tathāgatagarbha, i.e., the Buddha-nature, perceiving the function of the Tathāgatagarbha in all six dusts. The third barrier is the barrier of confinement (lao-guan); passing this barrier resolves the great matter of birth and death, and one gains the ability to enter Nirvāṇa. After completing Chan investigation, one must then study the extensive teachings of Vijñaptimātratā (Consciousness-Only).

Realization in Chan is equivalent to the Hīnayāna first fruition. The third barrier is equivalent to the Hīnayāna third or fourth fruition. Attaining Mahāyāna fruition simultaneously grants Hīnayāna fruition, whereas attaining Hīnayāna fruition does not necessarily grant Mahāyāna fruition, indicating that Mahāyāna encompasses Hīnayāna. Arhats see emptiness as the emptiness of the person, knowing the five aggregates and eighteen elements are empty, not self; they have not yet realized the Tathāgatagarbha. Bodhisattvas see emptiness as realizing the Tathāgatagarbha is real, the mind of emptiness (śūnyatā-citta), while knowing the five aggregates and eighteen elements produced by the Tathāgatagarbha are empty. Both realize emptiness, but the content is not identical.

Ten. The stains of afflictions and defilements can only be eradicated after severing the view of self or realizing the mind's nature and seeing one's true nature. Before this, one only suppresses afflictions; although they do not manifest on the surface, the afflictions are still hidden. After severing the view of self or realizing the mind's nature and seeing one's true nature, knowing the five aggregates are truly not the real self, the internal "I" loosens, and meditative concentration can manifest and gradually deepen. After cultivating the first dhyāna, greed, hatred, and delusion can be eradicated one by one; the clinging of the mental faculty (manas) to self can be extinguished bit by bit. After the stains of afflictions in the mind-ground are removed, the mind becomes pure.

After severing the view of self, knowing the five aggregates and eighteen elements are entirely false, when later investigating Chan to realize the true mind, one no longer mistakes false dharmas for real. Most importantly, one no longer mistakes the various subtle states of the conscious mind (mano-vijñāna) for the eighth consciousness (ālaya-vijñāna) to awaken to, avoiding mistaken awakening. When finding the eighth consciousness, one can observe whether it is subject to birth and death, whether it belongs to the dharmas within the eighteen elements, whether it has the nature of change, whether it is impermanent. Discovering it is truly real and eternally unchanging, vastly different from the nature of the seven consciousnesses; moreover, one can observe how the eighth consciousness produces the five aggregates, how it cooperates with the five aggregates and seven consciousnesses to produce all dharmas. Only then can one confirm this mind is the eighth consciousness true mind; this is true realization of the mind's nature.

At the moment of severing the view of self, can afflictions be eradicated all at once? Not necessarily; it depends on the degree to which afflictions were subdued before severing the view of self and the level of meditative concentration cultivation. If afflictions are still heavy, always ready to manifest, and concentration power is not very good, eradicating afflictions requires a certain period. Therefore, the time required to eradicate afflictions varies from person to person; it cannot be generalized. During the Buddha's time, some had cultivated to high levels of dhyāna before hearing the World-Honored One teach; their afflictions had been effectively subdued. Upon hearing the Dharma, the moment their minds confirmed the five aggregates are not self, all afflictions fell away instantly, and they became Arhats on the spot. If our cultivation lacks the skill of meditative concentration, even after severing the view of self and becoming first fruition practitioners, eradicating afflictions requires a long time; perhaps one cannot eradicate them in a lifetime, remaining only first fruition practitioners full of greed, hatred, and delusion.

Eleven. Truly realizing the Tathāgatagarbha is also not easy, because throughout kalpas, we have clung to the false appearances of the five aggregates and eighteen elements, clinging to the functional roles of the seven consciousnesses as self, as real. This obscures our own self-nature, making us unaware of the true Dharma, only recognizing false appearances. If we can first sever the view of self, then investigate Chan to seek the Tathāgatagarbha, it can be somewhat easier. Then one must cultivate the Hīnayāna Dharma, the Āgama Sūtras, sever the view of self, become a first or second fruition practitioner, eliminate the false appearances of the five aggregates and eighteen elements one by one, then search for the true reality within these false appearances.

Within the false dharmas of the birth and death of the five aggregates, one seeks that unborn, unceasing bright pearl. Only after severing the view of self is it easy to find it. Because eliminating all false appearances allows the true reality to manifest. Before severing the view of self, one easily mistakes the five aggregates, these false appearances, for the bright pearl. If one mistakes the five aggregates for the bright pearl, that true self-nature Tathāgatagarbha bright pearl is not easily found; true and false mixed together are hard to distinguish. Once we eliminate the five aggregates and eighteen elements, it becomes easy to find the self-nature pure mind (prakṛti-prabhāsvara-citta), quickly entering the gate of Buddhahood.

Twelve. The Buddha's Power of Attraction is Similar to Hypnosis

The story of Śūraṃgama (Brave Giving) Bodhisattva committing grave offenses and awakening to non-arising (anutpāda) tells of Śūraṃgama Bodhisattva who, after leaving home and receiving full ordination, violated the two grave precepts of killing and sexual misconduct. At life's end, he should have fallen into hell to suffer. Fearing his karmic retribution, he sought Mañjuśrī Bodhisattva for salvation. Mañjuśrī led him to see the Buddha. The Buddha then analyzed for Śūraṃgama Bodhisattva: Is there truly a monk Śūraṃgama? Is there truly the person Śūraṃgama killed? Is there truly the act of killing? Śūraṃgama Bodhisattva contemplated this and instantly realized the mind, awakened to non-arising, becoming a true Bodhisattva, not merely severing the view of self and attaining the first fruition. Śūraṃgama Bodhisattva meeting the Buddha was extremely fortunate; not only was his karma eliminated, avoiding hell, but he also realized and became a Bodhisattva, exempt from the karmas of the three evil destinies.

When the World-Honored One explained the principle of non-arising to Śūraṃgama Bodhisattva, he used hypnosis. Śūraṃgama Bodhisattva was extremely panicked, afraid, ashamed, his mind in turmoil. Yet the Buddha stabilized his mood, guided him to contemplate the non-self of persons, guided him to contemplate the agent behind the actions. Finally, Śūraṃgama Bodhisattva's mental faculty (manas) confirmed the principle of non-self and realized the agent, both severing the view of self and realizing the mind's nature. Meeting the Buddha to hypnotize oneself—what immense virtuous roots and merit that requires! We should all cultivate much merit so that in the future, meeting the Buddha, hypnotized by him, we can become ground-level Bodhisattvas, become sages.

Also, in the Mahāparinirvāṇa Sūtra, the part where the World-Honored One untied King Ajātaśatru's mental knots by explaining the severing of the view of self is exceptionally good. After King Ajātaśatru killed his father, he received the retribution in this very life; his mind was extremely anxious and unsettled. Meeting the Buddha, the Buddha eliminated his karma and asked King Ajātaśatru: Is this person, your father, truly existent? Are you truly existent? Is there truly the act of killing your father? Hearing this, King Ajātaśatru contemplated and said no, afterward attaining rootless faith (amūlaka-śraddhā). He did not attain the first fruition or the stage leading to it, still due to the obstruction of the karma of killing his father. Having rootless faith can also eliminate hell karma; at life's end, one can be reborn in the Land of Ultimate Bliss (Sukhāvatī). This is also the Buddha's use of hypnosis on sentient beings; only those with merit can encounter it. Therefore, merit is extremely, extremely important. Some only care for themselves, unwilling to cultivate merit; selfishness is foolishness; one will not gain benefit oneself.

Thirteen. Seeing the Path in Vijñaptimātratā Occurs After Attaining the Third or Fourth Fruition

Seeing the Path in Vijñaptimātratā (Consciousness-Only) mainly refers to realizing a portion of the wisdom of consciousness-only (vijñaptimātratā-jñāna). Hīnayāna realization occurs after the third fruition, close to the fourth fruition. Mahāyāna realization occurs after passing the three barriers of Chan and the view of like a dream. A first-ground Bodhisattva must be a Hīnayāna third fruition person, having eradicated afflictions, though perhaps still possessing a bit of arrogance and attachment to the five aggregates or the threefold world not yet eradicated.

Ordinary people studying Vijñaptimātratā Dharma can also awaken to the Path. Moreover, once awakened, their insight is profound, subtle, and ultimate. Awakening from the Chan school yields wisdom that is slightly coarser and shallower because prajñā wisdom is not as profound and subtle as Vijñaptimātratā wisdom.

Bodhisattvas from the first ground to the seventh ground, to retain afflictions for nurturing sentient beings (leaving residual kleśa for rebirth), cannot enter the Hīnayāna fourth fruition Arhat's proper position, cannot attain the fourth fruition; otherwise, they would inevitably enter Nirvāṇa. Bodhisattvas retaining a tiny bit of craving is beneficial for continuing practice and propagating the Dharma in the Sahā world; beyond that, there is no necessity whatsoever.

Fourteen. For any kind of theory, after one understands it, comprehends it, knows it, can apply it, can discuss it fluently, can explain it to others, can explain it clearly, and has it clearly in mind—

However, does this equal having realized it? Does it equal one's own theory, knowledge, and view? Achieving thorough familiarity with the theory is not difficult; discussing it fluently, inferring other things from one fact, is also not difficult. What is difficult is to reach the stage of seeking realization, to step by step realize it empirically. And the most difficult is to smoothly pass through the stage of empirical realization and truly realize and attain it.

Fifteen. For sentient beings to attain the fourth fruition, becoming a fully liberated great Arhat (ubhatobhāga-vimukta Arhat), is no simple matter. For ordinary people, attaining the first fruition is already a praiseworthy achievement; it exempts one from the karmas of the three evil destinies, forever avoiding the three evil destinies. For such a result, even sacrificing everything in the world is extremely, extremely worthwhile. If one could exchange such a fruition with money, countless billions could not buy it; it is a priceless treasure. For sentient beings in hell and the three evil destinies, even if they possessed all the assets on Earth, it might not buy them a human body. The attachments accumulated by a person since beginningless kalpas, extinguished within the time of one life, is like riding an airplane—even an airplane is not that fast.

Third and fourth fruition practitioners who have severed worldly greed and attachments, before learning Buddhism, often found everything in the world disagreeable when living in the world; sometimes feeling very distressed, their behavior and conduct everywhere different from ordinary sentient beings, like alien elements, often not understanding why it was like this. Only after learning Buddhism do they understand that they are originally different from others. If a person's bodily, verbal, and mental actions at all times and places are no different from others—sentient beings have greed, hatred, and delusion; one equally has greed, hatred, and delusion; the weight of sentient beings' afflictions is how heavy, one's own afflictions are also how heavy—then this person will find it difficult to attain the first fruition in this life, let alone the fourth fruition.

Sixteen. There are four kinds of Nirvāṇa: The first is the Nirvāṇa of the inherently pure mind (prakṛti-pariśuddha-citta-nirvāṇa), realized by Bodhisattvas when they realize the mind's nature. This Nirvāṇa is the unborn, unceasing nature, pure nature, and quiescent nature of the fundamental self-nature mind.

The second Nirvāṇa is Nirvāṇa with residue (sopadhiśeṣa-nirvāṇa), attained by third and fourth fruition practitioners. This means that while Arhats have a physical body, there is still residual suffering to rely upon; the physical body still has some suffering, such as the suffering of illness, the suffering of heat, the suffering of mosquito bites, etc. Bodhisattva-Arhats can also attain this Nirvāṇa.

The third Nirvāṇa is Nirvāṇa without residue (nirupadhiśeṣa-nirvāṇa), attained by fourth fruition Arhats. At life's end, they extinguish their own five aggregates and enter Nirvāṇa, their bodies turning to ashes and consciousness extinguished; there is no longer any suffering to rely upon the five-aggregate body. Bodhisattva-Arhats will also attain this Nirvāṇa but will not enter into it; they will not eternally extinguish themselves.

The fourth Nirvāṇa is the non-abiding Nirvāṇa (apratiṣṭhita-nirvāṇa), attained by the Buddha. The Buddha does not abide in Nirvāṇa nor in birth and death; it is great liberation, ultimate liberation, possessing the liberation body (vimukti-kāya). Because of compassion for sentient beings, he manifests countless bodies to liberate sentient beings, never abandoning them.