How to Perceive Phenomena Beyond Their Appearances

To detach from phenomena upon seeing them does not mean that upon encountering any phenomenon, one leaves no trace of it in the mind, empties or discards the phenomenon, and thereby attains a state of mental purity. Rather, it involves minimizing the interference of worldly phenomena upon one's mind; when the mind is undisturbed, it naturally becomes pure. This is the method for cultivating meditative concentration. This purity is a state of no-thought, a meditative state. Practitioners of non-Buddhist paths cultivate this kind of concentration, progressing all the way to the state of neither perception nor non-perception. Upon death, they are reborn in heavenly realms to enjoy blessings, but when their merit is exhausted, they fall back into lower states.

True detachment from phenomena, however, means that when facing worldly phenomena, one clearly knows the essence of the phenomena, knowing that phenomena are not the superficial appearances presented to us but are ultimately empty in nature. This emptiness refers to two kinds: one is the emptiness of suffering, impermanence, and non-self as taught in the Hinayana tradition, and the other is the emptiness of the Tathagatagarbha's inherent nature. This makes it clear that without realizing the fruit of enlightenment and awakening to the true mind, it is impossible to truly detach from phenomena; one can only avoid them. Even if avoidance is possible, it is temporary. In the long run, one cannot fundamentally escape and must eventually confront them.

Only after realizing the Tathagatagarbha can one gradually detach from phenomena in the mind. This is a lengthy process and cannot be achieved overnight. This process is the process of transforming one's basis. Successful transformation of the basis turns consciousness into wisdom, enabling entry into the Tathagata's family and the attainment of the all-encompassing wisdom of consciousness-only. To perceive the Tathagatagarbha, one must first understand its essence, characteristics, and functions. Then, with a sense of doubt, one must seek and realize it within the functioning of the five aggregates and the eighteen elements of existence. During the process of Chan (Zen) meditation, it is essential to know or realize that the functions of the five aggregates and the eighteen elements are not real, are not the self, and are empty. Only then can one avoid clinging to the phenomena of the five aggregates and the eighteen elements as being the self or real, and only then can one negate them. After negating all false dharmas, one then doubts the true dharma. Through continuous investigation, when the causes and conditions for the six perfections of a bodhisattva are fulfilled, realization becomes possible.