True Wisdom Is the Direct Realization through Manas

The inquiry into where the master resides during the state of no dreams and no thoughts constitutes the content of the third barrier in Zen. Regardless of whether one has broken through the first or second barrier, this content must not be elaborated upon or explained. To do so would confine it to the level of the conscious mind, resulting in mere intellectual understanding, making it exceedingly difficult for the manas to realize it directly. If that were the case, the pursuit of Buddhism and Zen meditation would lose its significance. Only after passing the first and second barriers, cultivating concentration to attain the first dhyana, and realizing the Sunshower Insight, can one reach the third barrier of Zen and begin investigating it. At this stage, seeking explanations from others is even more detrimental. Passing this barrier transforms one into a third-fruition practitioner. All matters requiring investigation must be personally explored and directly realized by the manas itself. Hearing explanations from others renders realization impossible and halts further progress on the Buddhist path.

Upon personally investigating and realizing the content of the third barrier, coupled with some understanding of Yogācāra theoretical knowledge, one can enter the first bhūmi (ground). However, the barrier of the first dhyana will likely prove insurmountable for everyone. Previously, I held hope that someone might cultivate the first dhyana, eradicate afflictions, and dispel the obscurations of ignorance, thereby attaining the necessary qualifications to enter the first bhūmi and become a true child of the Buddha. Now, it seems such hope is futile. Cultivating concentration is so difficult for people in the present world because the five desires and six dusts are far too alluring—or rather, because people are excessively attached to them. The external realms do not actively cling to people; rather, people actively pursue the realms with their minds. No one is willing to still the mind and distance themselves from the five desires. What can be done?

Regarding the first barrier, "Who is dragging the corpse?"—even if the conclusion were publicly revealed, knowing who drags the corpse would be useless. One would still not understand precisely how the corpse is being dragged, and thus realization would remain unattainable. Without personal investigation, without the manas resonating with the truth, knowing all the answers, knowing the most detailed explanations, or even knowing the state of Buddhahood itself is utterly useless. If it were useful, we could all simply read the Buddhist scriptures, study the state of Buddhahood, and collectively attain Buddhahood swiftly—wouldn’t that be splendid? In reality, what we know is not what we have realized. Knowing is easy; realizing is difficult. Does knowing that all dharmas are like dreams, illusions, bubbles, and shadows mean one has realized that all dharmas are like dreams, illusions, bubbles, and shadows? Does knowing the state of Buddhahood make one a Buddha? Neither is true. Can an ordinary person who understands and articulates the cultivation state of a fourth-fruition Arhat possess the actual attainment of a fourth-fruition Arhat? Can an ordinary person who explains how to achieve Buddhahood be considered a Buddha? The answer to both is no.

In summary, merely knowing, understanding, or intellectually comprehending many dharmas through the conscious mind is useless. One must rely on the manas to realize them directly. Only through realization can one attain the wisdom for liberation and Buddhahood. Without realization, no matter how eloquently one speaks, it is utterly useless and cannot lead to liberation.