The Hierarchy of Universal Wisdom Upon Initial Enlightenment

A lay practitioner asked: "Master, when one first awakens to and realizes the tathāgatagarbha, the general characteristic wisdom arises. Using this general characteristic wisdom to observe the tathāgatagarbha, within what scope can one observe?" I replied: "This scope isn't very extensive initially upon awakening; the observation isn't universal. The scope is limited to the simple functioning of the five aggregates, relatively coarse. In complex functioning, it's difficult to observe the tathāgatagarbha. Among them, the aggregates of form and volition are primary; the aggregates of feeling, perception, and consciousness can be observed slightly, but not extensively or deeply. Because the aggregates of form and volition are more conspicuous, they are easier to observe. On the aggregate of feeling, rough observation is also possible. Observing the aggregates of perception and consciousness is more difficult. All are coarse, general observations, unable to penetrate into details; the observation is insufficiently deep and subtle."

"However, this observation is direct perception, meaning present-moment observation. In the very moment the five aggregates function, one sees when seeing, doesn't see when not seeing—it cannot fall into momentary thought. Language, words, and sounds do not arise in between; it does not fall into the appearances of thinking, pondering, analyzing, or scrutinizing. Once thought arises, it is no longer direct, present-moment observation. During investigation, if language, words, or sounds appear, it certainly indicates insufficient meditative concentration; the function of mental discrimination by the consciousness has gained the upper hand, while the function of the manas has weakened—this is not direct wisdom. Therefore, direct perception must involve the manas personally being present to observe, discover, and witness; it is not the mental fabrication or mental supplementation of the consciousness. Ancient Chan masters testing their disciples would often strike with a staff the moment the disciple hesitated slightly and tried to describe it with words, not permitting them to fall into mental discrimination."

"The activity of conscious thought is conspicuous, especially conscious thought alone—this is not direct perception. Only when observed simultaneously with the manas is it direct perception. Consciousness plays a supporting role, not a leading one. The less its proportion and weight, the deeper the wisdom, the more it is direct perception, the less it can be denied or retracted, and the less it is hesitant—rather, it is very firm, decisive, and free from doubt. Thus, this kind of direct observation is very difficult, requiring both high skill and profound wisdom."

"After the Sixth Patriarch in the Tang and Song dynasties, it is said that over a thousand people attained awakening. One thousand seven hundred Chan gong'ans remain, but not all represent pure realization; some are intellectual understanding. The exact number cannot be verified or counted. From the few words in their awakening verses and the brief dialogues and implied descriptions, because there are no details, one cannot discern from them whether it was realization or intellectual understanding. Even if they all had meditative concentration, it does not prove that all who have meditative concentration necessarily attain realization; certainly, those without meditative concentration cannot realize. Realization occurring precisely during meditative concentration, when the manas is deeply investigating, is immediate seeing that does not fall into conscious thought—this is counted as realization. Those leaning towards consciousness are intellectual understanding, or not even that. Of course, if it is true intellectual understanding, through cultivating concentration and strengthening the investigative skill of the manas, it can transform into realization."

"To have this kind of investigative skill, meditative concentration is indispensable. To have meditative concentration, the physical body must gather qi. When qi gathers, the body stabilizes; when the body stabilizes, the mind stabilizes. To gather qi, first, the physical body must be healthy, with qi channels flowing smoothly, able to form a strong force that gathers the mind; second, one must not scatter thoughts or engage in random thinking, not fantasize or mentally wander—meaning not grasping at dharmas, thus being able to let go of worldly distractions. If the physical body lacks sufficient qi, qi cannot gather. To have sufficient qi, one can practice qi cultivation, supplement qi, or use dietary or herbal supplements. Once qi arises, one must follow its movement, letting body and mind both quieten. Once the momentum forms, meditative concentration appears. Therefore, one should practice early, while the body is healthy and energy is abundant, not wait until old age when vitality declines and nothing works anymore, only then remembering one should practice—by then it's probably too late, and the work cannot be accomplished. Although it's said that practice is not about cultivating the body, without the body's cooperation, how could one practice?"

A seventy-five-year-old lay practitioner spoke with me on the phone; his voice was resonant like a bell, his inner qi very strong. Hearing it, his vigor surpassed mine and that of many twenty or thirty-year-olds. By the sound, he can live for another twenty years without issue. I asked about his meditative concentration. He said it was very good, reaching the level of investigating with the manas, without distracting thoughts, and with a strong sense of qi. I asked about his wisdom state. He asked me about the general characteristic wisdom upon first awakening, the observation of the tathāgatagarbha's functioning, within what scope. Hearing this, I understood: in recent years, his skill and wisdom have greatly advanced, his mental capacity and perspective are vast, his virtuous roots profound—he is one who will accomplish great things.