How to Discover the True Self

Enlightenment is realizing the original state—what originally is, the fundamental face, what Chan masters often call the True Master, the inherently pure mind. In the past, Chan masters liked to ask visiting students: "Is there a master, or is there no master?" Meaning, have you found the True Master or not? Thus, we understand that the True Master must exist; it is real and substantial. It is not a fabricated, false name, nor an empty concept devoid of anything. It possesses substance, yet it is formless. Therefore, we need not empty our minds to align with the fundamental face, because the perceiving mind, no matter how empty, remains delusional and can never transform into the true mind.

All sentient beings possess their own fundamental face. What it is like and what attributes it holds can only be clearly understood through engaging in Chan meditation. Just as the Sixth Patriarch said upon his enlightenment: "Who would have thought that the self-nature is inherently complete? Who would have thought that the self-nature can produce all dharmas? Who would have thought that the self-nature is inherently pure? Who would have thought that the self-nature is fundamentally neither born nor extinguished? Who would have thought that the self-nature is fundamentally unshakable?" These five "who would have thoughts" express the manifestation of wisdom after finding the True Master, realizing the true reality of both the mundane and transcendental worlds—a single truth.

If we cultivate concentration, causing the conscious mind to enter a state of tranquility or thoughtlessness, perceiving utter emptiness, or believing that the present moment is illusory, that the present moment is entirely empty, that the present moment itself is enlightenment—then how can we explain the Sixth Patriarch’s five "who would have thoughts" regarding the self-nature? How could we know that the self-nature generates all dharmas? How could we know that the self-nature gives birth to the five aggregates and eighteen elements? How is it that these insights from enlightenment differ from what the Sixth Patriarch realized?

The Vimalakīrti Nirdeśa Sūtra states: "Every step a Bodhisattva lifts or sets down comes from the Buddha land." If one has realized the self-nature, one should understand the meaning of this statement. If one does not understand it, one certainly has not attained enlightenment. If one has realized the self-nature, one should comprehend some of the Chan gong’ans and grasp some of the Prajñā scriptures. At this point, one should know that the Buddha has already clearly revealed our fundamental face to us in the sutras. If this is not the case, then the direction of our enlightenment is incorrect, and we should promptly change course, redefining the goal and starting point of our Chan practice. Only then will we not hinder our own path to enlightenment.