Characteristics, Names, Self-Nature, Correct Knowledge, and Suchness

All conditioned dharmas are illusory appearances conjured up by the tathāgatagarbha. In order to communicate and express themselves fully, humans have established corresponding names for these dharma-marks. Even without names, discrimination is still possible; it is only that it becomes inconvenient for sentient beings to communicate verbally, and they cannot make clear to one another what each is referring to. Animals never establish names and marks for conditioned dharmas, yet they discriminate all the same; however, they are unable to communicate with one another—understanding can only be conveyed tacitly, not through words.

Through studying the Dharma and cultivating practice, by engaging in contemplative practice (vipaśyanā-caryā) and deliberation (manasikāra/manana) that accords with reason upon the marks and names, one will attain wisdom in accordance with reality, discriminating and clearly knowing the true substance and meaning of marks and names as they really are, deeply understanding the illusory and unreal nature of conditioned dharmas, so that the mind is no longer swayed by conditioned dharmas, remaining immovable in suchness just like true suchness (tathatā). In this way, the mind of the seven consciousnesses will draw closer and closer to true suchness, becoming more and more like true suchness, until in the end the mind is as pure as true suchness—one then becomes a Buddha, and the practice of the path is complete.