The Hierarchy of Universal Wisdom Upon Initial Enlightenment

A lay practitioner asked: "Master, when one first attains enlightenment and realizes the Tathāgatagarbha, the universal wisdom arises. Using this universal wisdom to observe the Tathāgatagarbha, within what scope can one observe?" I replied: "At the initial stage of realization, this scope is not very extensive; the observation is not yet pervasive. The scope is limited to the simple functioning of the five aggregates, relatively coarse, while in complex functioning, it is difficult to observe the Tathāgatagarbha. Among them, the observation focuses mainly on the aggregate of form and the aggregate of volitional formations, with the aggregates of feeling, perception, and consciousness being slightly observable, but not extensively or deeply. This is because the aggregate of form and the aggregate of volitional formations are more apparent and easier to observe. On the aggregate of feeling, coarse observation is possible, while observation on the aggregates of perception and consciousness is more difficult. All are coarse and general observations, unable to penetrate into details; the observation is not deep or subtle enough."

However, this observation is a direct perception, meaning it is immediate observation. At the very moment the five aggregates are functioning, one sees when one sees, and does not see when one does not see; it cannot fall into momentary thought. There is no appearance of language, words, or sound in between; it does not fall into the state of thinking, analyzing, or pondering. Once thought arises, it is no longer direct, immediate observation. During investigation, if language, words, or sounds appear, it is certainly due to insufficient meditative concentration; the function of mental discrimination by the consciousness has gained the upper hand, while the function of the manas has weakened, so it is not direct wisdom. Therefore, direct perception must involve the manas personally present at the scene to observe, discover, and witness; it is not the mental fabrication or supplementation by the consciousness. When ancient Chan masters tested their disciples, if the disciple hesitated even slightly and attempted to describe it with language, the master would often strike with a stick, not allowing them to fall into mental discrimination.

The mental activity of consciousness is distinctly apparent, especially when consciousness thinks alone; this is not direct perception. Only when observed simultaneously with the manas is it direct perception. Consciousness plays an auxiliary role, not a dominant one. The less the proportion of its involvement, the deeper the wisdom, the more direct the perception, the less it can be denied or retracted, and the less hesitant it becomes; instead, it is very firm, decisive, and free from doubt. Thus, it is evident that such direct observation is extremely difficult, requiring both high skill and profound wisdom.

After the Sixth Patriarch in the Tang and Song dynasties, it is said that over a thousand people attained enlightenment, and 1,700 Chan gongans (public cases) remain. However, not all of these were pure realizations; some were intellectual understandings, and the exact numbers cannot be verified or counted. From the few words in their enlightenment verses and the brief dialogues and implied descriptions, since there are no details, it is impossible to distinguish whether they were genuine realizations or merely intellectual understandings. Even if they all had meditative concentration, it does not prove that all who have meditative concentration must have genuine realization; of course, those without meditative concentration certainly cannot attain realization. Genuine realization occurs precisely when, during meditative concentration, the manas is deeply investigating and one sees immediately without falling into mental discrimination by consciousness. Those biased towards consciousness are intellectual understandings or not even considered as such. Of course, if it is a true intellectual understanding, through cultivating meditative concentration and strengthening the manas’ investigative skill, it can transform into genuine realization.

To possess such investigative skill, meditative concentration is indispensable. To attain meditative concentration, the physical body must gather qi; when qi gathers, the body becomes stable, and when the body is stable, the mind becomes stable. To gather qi, first, the physical body must be healthy, with the energy channels flowing smoothly, able to form a strong momentum that concentrates the mind; second, one must refrain from scattered thoughts or mental wandering—that is, not clinging to phenomena—meaning one must be able to let go of worldly distractions. If the physical body lacks sufficient qi, it cannot gather qi. To replenish qi, one can practice qi cultivation, supplement qi, or use dietary or herbal supplements. Once qi is generated, one must follow its movement, allowing both body and mind to become tranquil. Once the momentum forms, meditative concentration arises. Therefore, one should practice while still young, while the body is healthy and energy is abundant, not wait until old age when vitality declines and nothing works anymore, only then remembering to practice. By then, it may be too late, and the necessary skill cannot be developed. Although it is said that practice is not about cultivating the body, without the body’s cooperation, how can one practice?

A seventy-five-year-old lay practitioner spoke with me on the phone; his voice was resonant like a bell, full of robust energy. Upon hearing it, I thought his vigor surpassed mine and that of many young people in their twenties or thirties. Judging by his voice, he could easily live another twenty years. I asked about his meditative concentration; he said it was very good, reaching the level where he could investigate with the manas, free from distracting thoughts, with a strong sense of qi. When I asked about his wisdom and state, he inquired about the universal wisdom at the initial stage of enlightenment—how extensively one could observe the functioning of the Tathāgatagarbha. Hearing this, I immediately understood that over the years, his skill and wisdom had greatly advanced, his mental capacity and perspective were broad, and his virtuous roots were deep—truly a person capable of great attainment.