Why, Knowing the Illusory Nature, Do We Still Perceive All Dharmas as Real?

Question: I clearly know that all dharmas are illusory, yet why do the mountains, rivers, earth, flowers, grass, and trees still appear so real to me? Why do sensations like cold, heat, touch, and pain still feel so real?

Answer: The belief that all dharmas are illusory is based on the theories learned from Buddhist scriptures; it is acquired knowledge that has yet to be personally verified. Without direct experiential understanding and observation, this kind of knowing is equivalent to not knowing. Only after engaging in actual practice and attaining direct realization can one personally experience and understand each dharma in the present moment. At that point, the perception, sensation, and cognition become genuine, direct, reliable, and dependable. Acquired knowledge lacks credibility, cannot be relied upon, and is fraught with doubts. After realizing that all dharmas are illusory, to transform all dharmas and free oneself from their bondage, one must practice the Four Dhyānas and Eight Samāpattis, transcending the aggregates of form, sensation, perception, mental formations, and consciousness. Only then can one liberate oneself from all dharmas, transcend them, and transform them.

Many people, even if they can recite Buddhist scriptures fluently from memory, cannot eradicate the view of self, realize the true mind, or perceive the true nature, let alone attain the realization that all dharmas are illusory. Therefore, to think that attending a single lecture can eradicate the view of self is pure fantasy. Even after attending a million lectures, one might still not even come close to eradicating the view of self. This is because realization cannot be attained merely through listening. What is heard is theoretical knowledge, and for theory to transform into actual experience and become one's own direct wisdom, it must undergo many stages of processing. Completing these stages requires considerable effort and sacrifice. Without paying any price, merely listening leisurely and carefreely, those teachings will pass by like the wind, leaving little to no trace. This is assuming the teachings are correct; if they are erroneous, eradicating the view of self becomes even more unattainable.

In the Hinayana path, eradicating the view of self, and in the Mahayana path, realizing the true mind and perceiving the true nature, are both achievements of wisdom that correct previous erroneous views. However, the wisdom of realization alone cannot change the inherent state of dharmas. The inherent state of dharmas is transformed through the power of meditative concentration and spiritual attainments, which include three modes of practice: śamatha (calm abiding), samāpatti (meditative absorption), and dhyāna (meditative concentration). Only after perfecting all three practices can the body, mind, and world be completely transformed into the pure and perfect state of Buddhahood. At this point, the path to Buddhahood is accomplished. The specific methods of practice are detailed in the Sutra of Perfect Enlightenment.