The Process of Enlightenment

The process of attaining enlightenment through Buddhist practice is said to be extremely difficult, yet also surprisingly simple. It is difficult because transforming and altering the inherent perceptions of the mind root, compelling it to accept a fundamental truth, is profoundly challenging. It is simple because the steps involved are not complex, revolving solely around issues of cognition within consciousness and the mind root. First, through study, consciousness comes to know that there exists a Tathāgatagarbha (Thus-Come One's Treasury) permanently residing within the five aggregates body, giving birth to all phenomena. Through repeated and persistent imbuing, the mind root also comes to know that this Tathāgatagarbha is the true self, the genuine master. However, the mind root will inevitably doubt this, believing itself to be the true master, thinking that everything is under its own control and subject to its decisions.

To eliminate the doubt of the mind root, one must first enable the mind root to realize that neither the five aggregates nor the eighteen realms constitute the true self. This includes the understanding that the mind root itself is also subject to birth, cessation, and change, and is not ultimately real. In this way, the mind root will establish a reliance, acknowledging that there is a Tathāgatagarbha upon which it can depend. The next step involves consciousness and the mind root jointly engaging in Chan (Zen) meditation, investigating the Tathāgatagarbha. If consciousness investigates alone, it is called reasoning or speculation, termed intellectual understanding or conceptual comprehension. The conclusion reached is called intellectual understanding or conceptual enlightenment, resulting in a kind of "dry wisdom" unmoistened by the water of meditative concentration (dhyāna). Understanding and practice cannot correspond, and liberation remains unattainable. For the mind root and consciousness to investigate together, meditative concentration (dhyāna) is essential. One must use a "doubtful feeling" (yí qíng) and a "critical phrase" (huà tóu) to tether the mind root, cutting off its random grasping and discursive thinking, compelling it to contemplate the doubtful feeling and the critical phrase day and night. One day, enlightenment and seeing one's true nature will surely occur.

The method of attaining enlightenment starts from consciousness and penetrates deeply into the mind root. It involves transferring the content contemplated by consciousness to the mind root so that the mind root can understand it. Consciousness, acting as a messenger, requires skillful means when transmitting information. It must be meticulous and wise, its thinking thorough and rigorous, fully capturing the attention of the mind root and mobilizing its initiative, leaving the mind root no retreat but only the task of earnestly considering, examining, and approving. After consciousness organizes the collected information and hands it over to the mind root, it is best to wait quietly, ready at any moment to heed the mind root's instructions, without causing trouble or adding confusion. This requires considerable meditative concentration (dhyāna), allowing the mind root to investigate and contemplate without interference within that concentration. This is the most efficient way for such investigation to occur.