Can the Method of Elimination Lead to Seeing the Mind?

What is the method of elimination? For example, one establishes a target in one's mind, and within the range one has selected, one eliminates all objects that differ from the target; whatever remains is then established as the target in one's mind. Regardless of whether the selected range is comprehensive or not, as long as one self-confirms, one takes it to be so. The method for seeing the mind and realizing the fruit is thus extremely simple.

Even a dog, once trained, can use the method of elimination to find the object its master designates; other animals can learn it with some training too, because this does not require much brainpower, takes no effort, requires no roots of goodness or merit, requires no meditative concentration (samādhi), requires no observance of precepts, and requires no diligent cultivation of the thirty-seven factors of enlightenment. Even a completely uneducated person, under someone's hints, could "see the mind and realize the fruit." For example, when the master spreads out three cards—A, B, and C—in front of the dog and asks it to point out which one is C, the dog first points to A; the master shakes his head and says no. So the dog points to B; the master shakes his head again and says no. Finally only one card remains, and without thinking anyone knows the remaining one is C, so the dog naturally points to C, and the master says, "Correct this time." The dog is then delighted, feeling itself quite capable, and even receives a bone as a reward from its master.

Using the method of elimination to find the eighth consciousness works the same way. There are only eight consciousnesses in total. The six consciousnesses that perceive the six sense objects are certainly not the eighth consciousness, so six are eliminated at once, leaving only two: the manas and the eighth consciousness. Ordinary people really cannot observe the manas and do not know what it is; even if you tell them it is the one that constantly and everywhere makes the decisions, they still cannot find the manas. Finding the manas is extremely difficult, let alone observing the discerning nature of the manas. So they eliminate the manas and stop looking for it, seeking only the eighth consciousness by itself.

What is the eighth consciousness like? Quite a few people know that the eighth consciousness does not discern the six sense objects, so they search here and there and finally find a "thing" that seems not to discern the six sense objects. They imagine that this thing seems to have a discerning nature, and what it discerns seems not to be the six sense objects. As for what exactly it discerns, they really cannot observe it, because only those who, after enlightenment, possess the wisdom of specific characteristics and the wisdom of the varieties of paths can observe the discerning nature of the eighth consciousness and know what the eighth consciousness can actually discern. Ordinary beings simply have no way to observe the discerning nature of the eighth consciousness, except by guessing and imagining based on theory. Finally they think it over and conclude that the eighth consciousness seems to discern the faculties, the body, and the material world, because the sūtras and śāstras all say so. "Then it must be this one—no mistake!" So they hurriedly and joyfully go to confirm it, feeling as if they no longer have any doubt, and have severed the three fetters.

If such intelligence is not innate, then water must have gotten into the brain at some point after birth—such a person is inferior even to a child with a somewhat more developed brain. How could such a person be a bodhisattva wholeheartedly resolved to cultivate and realize the bodhisattva path? Utterly naive! If they had met the patriarchs of the past, with the straightforward minds those patriarchs had, they would not have said a single word to them—they would have struck them directly with a big stick until their heads split open. How dare they harm the Chan school? A kindergarten-level intelligence cannot be educated. If I were not concerned with the rise and fall of the Chan school, I would not deign even to glance at such a person. Yet the seeing of the mind in the Chan school is the most crucial point in the practice of the Buddha-dharma; it is the vital gate of birth and death for sentient beings, the place of refuge and liberation for countless sentient beings in this life and future lives. If someone destroys this gate, sentient beings will never again be able to leap over the dragon gate like carp.

Even a follower of the school who understands only through knowledge is far nobler than this method of elimination. The method of elimination does not even require much understanding or much intelligence—it is like picking beans: just pick out the bad beans and the rest are all good beans. How simple! Why cultivate anything like the four foundations of mindfulness, the seven factors of enlightenment, the eightfold noble path, the four right efforts, the four bases of supernatural power, the five faculties and five powers? No need to receive or observe precepts, no need to cultivate meditative concentration—no power of concentration of any kind is needed. A bean-picking job does not require all this trouble; all those conditions the Buddha spoke of are superfluous. Those of the highest spiritual faculties (indriya) have no need to abide by what the Buddha said.

Shenhui, the little monk of thirteen under the Sixth Patriarch's seat, was clever, intelligent, and deeply endowed with roots of goodness; with an ardent longing for the Dharma, he climbed mountains and crossed ridges, traveling a thousand li to find the Sixth Patriarch and seek the Way. The Sixth Patriarch only confirmed him as a follower of the school who understood through knowledge. At that time the Chan tradition was flourishing to such an extent, and there were so many enlightened patriarchs and good spiritual friends; yet the monk Shenhui lived to be ninety-six and was still a follower of the school who understood only through knowledge. He wrote quite a few works, and throughout his life he battled with the monk Shenxiu of the Northern School and its gradual-cultivation faction over the school's lineage. Among people today, who possesses the monk Shenhui's spirit of seeking the Dharma, his roots of goodness and merit? Yet they dream of using the method of elimination to find the eighth consciousness and surpass the monk Shenhui. The eighth consciousness will not let you find it that way. You might indeed "deduce" it by speculation, but that is like drawing a cake to satisfy hunger—it will never fill the belly. In short, please recognize one fact: the Dharma-ending age is, after all, the Dharma-ending age. Do not indulge in vain fantasies. Seeking truth from facts is wholesome; vain fantasy is unwholesome.