When the Real and the Delusive Are Inseparable, No Enlightenment Attained

Investigation Topic: Who is reciting the Buddha's name? Who is being sought in this investigation? Is it the Tathāgatagarbha, the mental faculty (manas), or the sixth consciousness? During Buddha recitation, the sixth, seventh, and eighth consciousnesses are all involved, yet there is a distinction between true Buddha recitation and false Buddha recitation. Superficially reciting the Buddha's name does not necessarily constitute true recitation; the one seemingly unable to recite might actually be the true reciter. When one attains a profound state of samādhi concentration, the sixth consciousness may cease producing thoughts; without producing thoughts, it ceases reciting the Buddha's name. Only the seventh and eighth consciousnesses remain in the samādhi concentration of Buddha recitation. Identifying who is truly capable of reciting the Buddha's name, the key agent of recitation, is extremely important. This is precisely the consciousness-mind sought through Chan meditation. These consciousnesses capable of reciting the Buddha's name must all possess the mental factor of thought (manaskāra); otherwise, they could not recite the Buddha's name. How could one recite without producing thoughts? Initially, all three consciousnesses participate in recitation; therefore, all three must possess the mental factor of thought. How could they recite without it?

In the operation of any dharma, Tathāgatagarbha is involved. Some people, based on this characteristic or theory, infer that Tathāgatagarbha is present in the operation of certain dharmas within the five aggregates and eighteen elements. They infer that Tathāgatagarbha operates in such a manner, roughly playing such a role, and consequently believe they have attained enlightenment. In reality, the operation of any dharma within the five aggregates and eighteen elements is the result of the combined functioning of the eight consciousnesses; it is not the result of Tathāgatagarbha operating alone. If one claims to have realized Tathāgatagarbha, one should be able to locate all eight consciousnesses within the operational process of the five aggregates and eighteen elements, distinguish them, clearly identify which one is Tathāgatagarbha, specify precisely how it operates, and simultaneously negate the true functionality of the other seven consciousnesses, realizing that the five aggregates are indeed devoid of self. Only then is it genuine enlightenment and realization of the mind. Otherwise, it is not even intellectual understanding (jie wu).

In reality, the vast majority cannot deduce or speculate this out; they learn it by asking around and being hinted at by others. If the hint is correct, that might be acceptable, but the key issue is that the person giving the hint also fails to distinguish which of the five aggregates and eighteen elements correspond to the eight consciousnesses, how they operate, and what functions they perform. They mix carrots with scallions, telling others, "This is the function of Tathāgatagarbha; knowing this counts as realization." Yet, the distance between this and actual realization cannot even be measured. Nevertheless, they decisively believe they are enlightened, when in fact they are mistaken (wu). It is the wu of misleading others and oneself; it is truly pitiful. I have encountered some such mistaken individuals. They cannot uphold basic precepts, lack fundamental Buddhist knowledge and views, possess no basic meditative concentration (dhyāna), and are heavily burdened by greed, hatred, delusion, and afflictions. They might merely be beginners in Buddhism.

The phenomenon of Buddha recitation is produced by the combined operation of all eight consciousnesses. If someone infers that it is Tathāgatagarbha reciting the Buddha's name, and based on this inference considers themselves to have realized Tathāgatagarbha and attained enlightenment of the mind, then the question arises: Can Tathāgatagarbha actually recite the Buddha's name? If Tathāgatagarbha can recite, then one could extinguish the sixth consciousness and let Tathāgatagarbha recite by itself; extinguish the mental faculty (manas) and let Tathāgatagarbha recite by itself. If that were the case, then in the state of Nirvana without residue (nirupadhiśeṣa-nirvāṇa), Tathāgatagarbha would similarly be able to recite the Buddha's name. Would Nirvana without residue then still be quiescent and unconditioned? Would it still be the state of Nirvana? Clearly not. Therefore, the conclusion that Tathāgatagarbha recites the Buddha's name is erroneous; it does not constitute enlightenment and realization of the mind. At best, it might be considered intellectual understanding, and even that might be a stretch. If Tathāgatagarbha could recite the Buddha's name, then at the time of death, regardless of how debilitated the sixth consciousness and mental faculty are, regardless of the depth of greed, hatred, delusion, or karmic obstacles, as long as Tathāgatagarbha can recite, that would suffice. It could then resonate with Amitābha Buddha and be received into the Pure Land.

Similarly, everyone who believes they are enlightened and have realized Tathāgatagarbha does so because they infer that the operation of some specific dharma is the function of Tathāgatagarbha. But the actual situation is that no single dharma is the result of Tathāgatagarbha acting alone; every dharma is the result of the combined operation of the eight consciousnesses. Within this, there is the true and the false. Without negating the false dharmas, how can one realize the true Tathāgatagarbha? If one cannot distinguish the true and false among the eight consciousnesses – which is false and what function does it serve? Which is true and what specific function does it serve? – how can this be realization of Suchness (tathatā)? Can taking the combined function of true and false dharmas entirely as the function of Tathāgatagarbha be considered enlightenment and realization of Tathāgatagarbha?

If this were sufficient to realize Tathāgatagarbha, then according to the principle of Tathāgatagarbha's operation – since it operates within all dharmas, participating in everything – wouldn't merely pointing to any specific dharma and declaring, "This dharma is Tathāgatagarbha," mean that most people could realize Tathāgatagarbha and thus attain enlightenment of the mind? Could everyone in the world who cannot distinguish true from false, knowing just a little about the nature of Tathāgatagarbha, become enlightened? Could one become enlightened without upholding precepts, without deep meditative concentration, without profound prajñā wisdom? Could one quickly realize the mind and become enlightened without cultivating the Thirty-seven Aids to Enlightenment, without practicing the Six Pāramitās of a Bodhisattva, without eliminating the view of self?

How deep and turbid are the waters within Buddhism? How many seekers have been drowned? Who can truly know? How should this be addressed? Who can know?