How to Discern Between Intellectual Understanding and Direct Realization

When the monk Dongshan was crossing a river, he saw his reflection in the water and suddenly attained enlightenment. He composed a verse: "That is now precisely me, yet I am now not that." Question: Who is "that"? Who is "me"? What is the relationship between the two? Dongshan pointed to the reflection in the river and said: "You are now me, yet I am not you." The reflection is the five aggregates manifested by the eighth consciousness, arising from the eighth consciousness—it is the shadow of the eighth consciousness. From the ultimate perspective of Consciousness-Only, the five aggregates can be said to be the eighth consciousness, but the eighth consciousness is not the five aggregates.

These principles can be understood through contemplation and reflection; there is nothing particularly extraordinary about them. It can be called intellectual understanding, or it can be said that there is no intellectual understanding. But to speak of realization requires thorough examination from within and without, top to bottom. What should be examined? Whether his mind has transformed, whether wisdom has arisen. Because realizing that the five aggregates are merely a reflection must surely evoke great astonishment, causing inner turmoil—all previously held views and attachments are revealed as mistaken. At this moment, what is the state of his mind? Those who have not realized it many times, those without mental penetration, how could they possibly know whether this person has attained realization or mere intellectual understanding? Ordinary people absolutely cannot discern it; one could say it is impossible one hundred percent of the time. They can only parrot what others say.

Realization is great wisdom. The ability to accurately discern whether realization has occurred is an even greater wisdom, far surpassing the wisdom of realization itself. Realization enables the direct observation of the relatively simple and coarse functioning of the eighth consciousness, which is beyond comparison to intellectual understanding. Intellectual understanding is merely a hazy, indistinct shadow in the mind—unclear, inexplicable, lacking knowledge of how the eighth consciousness actually operates or how the five aggregates arise. Despite such a person expounding a heap of theories, there is nothing precise or detailed, like floating on the surface of water, unable to enter it, unaware of what lies beneath.

Some claim to be great bodhisattvas who have awakened and realized the Tathāgatagarbha (Buddha-nature) of the eighth consciousness. Yet, over many years, these "great bodhisattvas" have never explained even slightly detailed aspects of the functioning of the eighth consciousness Tathāgatagarbha. Their explanations remain vague, general outlines—theories that one could roughly grasp by studying sutras and treatises by bodhisattvas, nothing particularly rare or profound. As for Chan (Zen) kōans, observing how the patriarchs gestured when receiving disciples in the hall, one might get a rough idea. Many imitate the outward form; it's nothing special. The little disciple of the One-Finger Zen Master could also gesture with a finger, appearing identical to his master externally, yet it was not Zen. Modern people's capacity for fabrication is unparalleled, extending from the secular world to Buddhism—a result of heavy karma, heavy afflictions, and heavy self-attachment.

Those who imitate the gestures and mannerisms of Chan patriarchs might be said to possess intellectual understanding, or perhaps not even touch the fringe of it. Mistaking the functions of consciousness for the functions of the eighth consciousness is a heterodox view. Attributing the combined functions of the eight consciousnesses solely to the eighth consciousness is mere conjecture and speculation. Outsiders absolutely cannot see through it and are often utterly bewildered. This trick can deceive the world because sentient beings' insight is too shallow; they are truly foolish and easily fooled. Therefore, when you are deceived, you should turn inward and examine yourself: Why were you deceived? Why are others clear-eyed and undeceived? If you accidentally bump into someone on the street, and that person glares at you saying, "I am a saint who has attained the fruit! How dare you bump into me?" Upon hearing this, you simply laugh, say "I'm sorry," and let it go. There's no need for surprise or further comment.