How to Achieve Ultimate Enlightenment

The realization of all dharmas entirely depends on the manas (mind root), not on the consciousness (vijnana), whether it pertains to the Buddha Dharma or worldly dharmas. What is learned by the consciousness does not function; it is merely knowledge, serving only to permeate and influence the manas. If the knowledge acquired by the consciousness fails to permeate the manas, failing to enable the manas to realize and affirm it, then there is no merit or benefit to be experienced. Therefore, what is the difference between intellectual understanding (解悟) and experiential realization (证悟)? Intellectual understanding occurs at the level of the six consciousnesses, while experiential realization lies in the manas’s realization and affirmation. It depends on the consciousness permeating the manas, transforming the manas, and eradicating the ignorance within the manas. All dharmas are predominated by the manas. Once the manas realizes the truth, it can transform mental conduct, and we can then attain Buddhahood. When we engage in contemplative practice (观行) in the Buddha Dharma, the more we contemplate, the more we realize that the most fundamental element lies within the manas. The manas is the key to attaining Buddhahood and also the master of birth-and-death samsara. Once the manas is subdued, successfully permeated, and enabled to realize the Buddha Dharma, we attain liberation and accomplish the Buddha Way.

The severance of the view of self (断我见) must involve severing the manas’s view of self. The manas takes the five aggregates (五阴) as the self. Through studying the teachings and permeating the manas, the manas is led to investigate the selflessness of the five aggregates, enabling it to affirm that these dharmas are neither the self nor belong to the self. Once the manas realizes this principle, the three fetters (三縛结) are severed, the mind gradually becomes purified, mental conduct gradually transforms, and when we cease grasping and clinging to all dharmas, we attain liberation.

This is the key and secret of practice, applicable to both the Hinayana and Mahayana traditions. In the Mahayana context, the manas constantly regards the merits of the Tathagatagarbha (如来藏) as its own, believing all dharmas belong to itself, are possessed by itself, that it can determine all dharmas, and that it is the master of all dharmas. It is unaware of the true reality of the Dharma Realm (法界实相), unaware that all dharmas are illusory manifestations projected by the Tathagatagarbha, and unaware that it itself is merely an illusory manifestation produced by the Tathagatagarbha. Because the manas does not know this truth, it clings to all dharmas as truly existent and ceaselessly grasps them, thus creating karmic actions of body, speech, and mind. Consequently, birth and death remain unceasing, and Buddhahood cannot be attained.

Studying the Mahayana Dharma means enabling the consciousness to intellectually understand the selfless nature of these dharmas and to know the true existence of the Tathagatagarbha. Then, this understanding permeates the manas, prompting the manas to ponder, investigate, and ultimately realize the Tathagatagarbha. The true reality of the Dharma Realm is the Tathagatagarbha. All dharmas within the Dharma Realm are transformations projected by the Tathagatagarbha. All these functions and effects are not the functions of the manas but are the functions of the Tathagatagarbha. Once the manas knows and affirms this principle, it realizes the true reality. Subsequently, during the process of cultivation and realization, one gradually ceases to cling to the self and ceases to cling to all dharmas. Thus, attachment to dharmas (法执) can be gradually exhausted. Practicing in this way not only severs attachment to self (我执) but also severs attachment to dharmas. Once attachment to dharmas is severed, one ultimately attains complete Buddhahood.

Therefore, the key to practice lies entirely within the manas. Ignorance (无明) resides in the manas; eradicating ignorance means eradicating the ignorance within the manas; eliminating afflictions means eliminating the afflictions within the manas. Who attains liberation? It is the manas that attains liberation. When it no longer clings to the dharmas of the Triple Realm (三界), there is no bondage of birth and death, and liberation is naturally attained. Who attains Buddhahood? The six consciousnesses cannot attain Buddhahood; they are ceaselessly arising, ceasing, and illusory, unable to transfer to future lives. How then can Buddhahood be attained? The manas can exist continuously without perishing; it can persist until the time of Buddhahood and remains eternal even after Buddhahood. Therefore, Buddhahood is accomplished by the manas; it is the manas that attains the Buddha Fruit (佛果) and the Buddha Position (佛位). However, from the standpoint of ultimate truth (究竟理地), the manas is never the Buddha and attains no fruit or position. Attaining Buddhahood is also an illusory dharma, not an ultimate reality. The Tathagatagarbha does not attain Buddhahood. From the standpoint of ultimate truth, the manas also does not attain Buddhahood. On the day one attains Buddhahood, it is realized that there is no Buddha to be attained, and no consciousness becomes the Buddha. Only then can one ultimately attain Buddhahood.