What Is the Correct Path to the Actualization of Both Electricity and Tathagatagarbha?

Shi Ruyuan: Sometimes I also observe the wondrous functions manifested by the self-nature Tathāgatagarbha in all aspects. It’s not about seeing a Tathāgatagarbha itself, but rather observing the roles it plays in every facet, tracing its footprints through these functions, and witnessing the display of its marvelous workings. It’s like electricity and electrical appliances. The essence of electricity cannot be seen, touched, tasted, or smelled. Its traces can only be found in appliances—such as power sources, electric lights, bulbs, televisions, or washing machines—by observing the manifestation of its functional effects. In the past, understanding the Master’s Dharma teachings required contemplation, but now, with meditative concentration (dhyāna), when contemplating the Dharma, the mind is clear, the heart is unobstructed, and there’s an indescribable sense of joy. The power of dhyāna to subdue afflictions and distracting thoughts is truly inconceivable.

Commentary: There are two issues here that need to be recognized and resolved. The first issue is: If observing the functional effects of electricity in appliances counts as realizing electricity, then what specific functions does electricity perform in various appliances? If the specific functions cannot be articulated, then it cannot be considered realization of electricity. If the traces of electricity cannot be found, its operation cannot be seen, the principles of its operation cannot be observed, its form of existence cannot be discerned, and its composition remains unknown—what kind of realization of electricity is that? When questioned, one knows nothing and has not eliminated even a shred of ignorance. If knowing that electricity exists when an appliance is running, or knowing that electricity enables appliances to work—even a three-year-old child knows this—does that mean the child has realized and understood electricity? Does knowing equate to realizing and understanding? Does common knowledge equal genuine realization? How does the realization of electricity by engineers and scientists differ from this? Most people do not even understand what realization means; they are unclear about its essence and objective, yet they harbor a blind, baseless confidence, sorely lacking in cognitive wisdom.

The second issue is: Attempting to observe the functional effects of Tathāgatagarbha in all phenomena before realizing Tathāgatagarbha itself is a paradox. It’s like trying to observe the appearance of a person named "A" before ever meeting them, and then later recognizing "A" based on that appearance. This is utterly contradictory and laughable. Without knowing the characteristics of Tathāgatagarbha, where it functions, or what functions it performs, how can it be called observing Tathāgatagarbha? Imagining Tathāgatagarbha in the mind, imagining what functions it performs—if such imagination is called observation—then such observation is nothing but self-deception born of nothingness.

If one does not know what specific functions Tathāgatagarbha performs in all phenomena, or what its characteristics are, then it has nothing to do with genuine realization. It is merely speculation based on learned theoretical knowledge. Even if done within the first dhyāna or the preliminary concentration (anāgamya-samādhi), it remains speculation, not direct perception (pratyakṣa). Without having realized Tathāgatagarbha, how can one observe it? It’s like not having met "A"—how can one observe "A"? Shi Ruyuan’s approach to the Mahāyāna path is based on the Tathāgatagarbha theory she learned: believing in the existence of Tathāgatagarbha, believing it has the function of sustaining all phenomena, and thus imagining Tathāgatagarbha at work in the phenomena she encounters. This is an act of reversing cause and effect. Because she firmly believes in the truth of Tathāgatagarbha theory, she firmly believes Tathāgatagarbha functions in all phenomena—yet she does not know what specific functions it performs. This has nothing to do with realizing Tathāgatagarbha. Belief is not realization; there is no substance in it. May Shi Ruyuan and everyone understand this principle and avoid reversing cause and effect.

Let everyone ponder: How great is the difference between realizing electricity and merely knowing electricity exists? What are the specific differences? Similarly, how great is the difference between realizing Tathāgatagarbha and merely knowing it exists or knowing it functions? What are the specific differences? Especially you, Shi Ruyuan—you must examine and reflect on the difference between your mode of thinking and genuine investigation (vīcāra). What problems existed before? What problems remain now? You must identify them yourself and correct and improve upon them.

Realization is attained inwardly, not obtained from outside. What comes from outside is knowledge others impose on you. Realization is not the acquisition of knowledge; it is the crystallization of your own wisdom, becoming knowledge for others to learn. Before realization, one has not obtained, found, or seen the person, event, object, or principle in question. Precisely because one has not seen it, one seeks and investigates it within the people, events, objects, and phenomena encountered. Although we have all studied the Dharma of Tathāgatagarbha and know that Tathāgatagarbha operates within the five aggregates (skandhas), we have not realized it. Therefore, the correct method of Chan investigation (gōng’àn or huàtóu) should be to seek Tathāgatagarbha within the five aggregates, observing the operation of the five aggregates as if Tathāgatagarbha does not exist—not observing Tathāgatagarbha itself. Observing Tathāgatagarbha is the fruit after realization. The fruit should not precede the cause. The cause is the process of Chan investigation and seeking. Only through this process can realization be attained; only after realization can observation occur. This sequence cannot be inverted by anyone.

For example, consider this huàtóu: "Who is dragging the corpse?" Here, "corpse" refers to the five aggregates. Everyone knows this and can observe it. The "who" is unknown and requires seeking and investigation. You cannot just look at this huàtóu and blurt out, "It’s Tathāgatagarbha dragging the corpse." Giving such an answer is what the Sixth Patriarch called being a "disciple of intellectual understanding" (zhījiě zōngtú). Monk Shenhui was reprimanded by the Sixth Patriarch for this very reason. Now, if everyone knows it’s Tathāgatagarbha dragging the corpse, does that mean everyone has awakened and realized Tathāgatagarbha? Regardless of whether you are told the answer of Tathāgatagarbha or not, you must realize this matter yourself. You must personally investigate within the operation of the five aggregates.

Another example: To find a person named "A," first knowing "A" is among a crowd, you should search within the crowd. At this time, you should observe the crowd, not observe "A." Without knowing where "A" is, how can you observe? What meaning is there in imagining an "A" in your mind to observe? "A" corresponds to Tathāgatagarbha; the crowd corresponds to the five aggregates.

I have explained these methods of investigation and Chan practice repeatedly in the two books "Cultivating Concentration" and "Realization Through Chan Investigation," elaborating time and again on the method of investigating with the mental faculty (manas). Yet, instead of studying, some take pride in reading little—now this pride has caused problems. How will you resolve this? Without thoroughly understanding the theory, you rush blindly into practice and investigation. With principles unclear, you practice blindly—why the hurry? Setting off in haste without clearly understanding the map—where are you going? Intellectual understanding of Tathāgatagarbha is a common ailment among Mahāyāna practitioners in the Sahā world. Their grasp of logical relationships is poor; their logical thinking is severely lacking. Yet they are blindly and exceedingly confident, fiercely attached to self (ātma-grāha), and refuse guidance no matter how it’s offered. These people think guessing and imagining are so fast, while genuine realization is so slow. Slowness cannot quickly demonstrate their ability, make everyone look up to them in awe, or let them attain enlightenment early to bask in glory.