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

Contemplating the huatou: Who is reciting the Buddha's name? Who is it that seeks to investigate here? Is it seeking the Tathāgatagarbha, the manas (seventh consciousness), or the sixth consciousness? During Buddha recitation, the sixth, seventh, and eighth consciousnesses all participate, yet there is a distinction between genuine recitation and superficial recitation. The one who recites superficially may not truly be reciting, while the one who cannot recite might potentially be genuinely reciting. When one attains a profound state of samādhi, the sixth consciousness may cease producing thoughts; without thoughts, it ceases reciting the Buddha's name, leaving only the seventh and eighth consciousnesses abiding in the samādhi of Buddha recitation. Crucially, who is it that truly recites the Buddha's name? This is of utmost importance. What Chan (Zen) practice seeks is precisely this conscious mind. These consciousnesses that are capable of reciting the Buddha's name must all possess the mental factor of mindfulness (念心所, smṛti-caitta); otherwise, they could not recite. How could one recite the Buddha's name without producing thoughts? Initially, all three consciousnesses participate in recitation; therefore, all three must possess the mental factor of mindfulness. How could they recite without it?

In the operation of any dharma, the Tathāgatagarbha participates. Some people, based on this characteristic or theory, speculate that within the operation of certain dharmas among the five aggregates and eighteen elements, the Tathāgatagarbha is present. They speculate that the Tathāgatagarbha operates in such a way, 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 combined result of the eight consciousnesses working together; it is not the result of the Tathāgatagarbha operating alone. If one claims to have realized the 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 is the Tathāgatagarbha, and explain precisely how it operates. Simultaneously, one must negate the true functional role of the other seven consciousnesses and realize that the five aggregates are indeed without self. Only then is it genuine enlightenment and realization of the mind. Otherwise, it isn't even intellectual understanding.

In reality, the vast majority cannot deduce or speculate this out; they go around inquiring and are hinted at by others. If the hint is correct, that might be acceptable, but the key problem is that the person giving the hint hasn't clearly distinguished which of the eight consciousnesses are which within the five aggregates and eighteen elements, how they operate, or what functions they serve. They mix up different concepts like carrots and scallions, telling others, "This is the function of the Tathāgatagarbha; knowing this counts as realization." Yet, the distance between this and actual realization cannot even be measured. They rashly believe they are enlightened, but in reality, they are mistaken—a pitiable error that misleads both themselves and others. I have encountered some such mistaken individuals. They cannot uphold basic precepts, lack fundamental Buddhist knowledge and views, possess no basic meditative concentration whatsoever, and are burdened with heavy greed, hatred, and delusion. They might merely be beginners in Buddhism.

The phenomenon of reciting the Buddha's name is the combined operation of all eight consciousnesses. If someone speculates that it is the Tathāgatagarbha reciting the Buddha's name and, based on this speculation, believes they have realized the Tathāgatagarbha and attained enlightenment of the mind, then the question arises: Can the Tathāgatagarbha actually recite the Buddha's name? If the Tathāgatagarbha can recite, then one could extinguish the sixth consciousness and let the Tathāgatagarbha recite by itself, or extinguish the manas and let the Tathāgatagarbha recite by itself. If that were the case, then in the state of Nirvana without residue (無餘涅槃), the Tathāgatagarbha could also 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 it is the Tathāgatagarbha reciting is erroneous and does not constitute enlightenment and realization. At best, it might be intellectual understanding, not even touching the fringe of genuine realization. If the Tathāgatagarbha could recite the Buddha's name, then at the time of death, regardless of how degenerate the sixth consciousness and manas might be, no matter how burdened with greed, hatred, delusion, or heavy karmic obstacles, it would suffice for the Tathāgatagarbha to recite; it could then resonate with Amitabha Buddha and be received into the Pure Land.

By the same token, everyone who believes they are enlightened and have realized the Tathāgatagarbha does so because they speculate that in the operation of some particular dharma, it is the function of the Tathāgatagarbha. However, the actual situation is that no matter which dharma it is, it is not the Tathāgatagarbha acting alone; it is the combined result of the eight consciousnesses working together, within which there is both true and 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 (真如)? To take the combined function of true and false dharmas entirely as the functional role of the Tathāgatagarbha—can this really be considered enlightenment and realization of the Tathāgatagarbha?

If this counted as realizing the Tathāgatagarbha, then according to the principle of the Tathāgatagarbha's operation—that it functions within all dharmas, participating in everything—one could simply point to any specific dharma and declare, "This dharma is the Tathāgatagarbha." Wouldn't that mean most people could realize the Tathāgatagarbha and thus attain enlightenment and realization of the mind? Could everyone in the world who cannot distinguish true from false, who knows a little about the nature of the 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 eradicating the view of self?

How deep and murky are the waters within Buddhism? How many seekers have they drowned out? Who ultimately knows? How should this be handled? Who knows?