The true proof emerges through practice—an individual-based self-knowing.
Logically, we can explain that our mind recognizes its essence. However, empirical proof emerges solely through practice. In Buddhism, this process is termed ‘individual-based self-knowing’—a profound yet challenging concept. Consciousness, too, can only be personally verified. The moment you realize that you are free from attachments, you see the essence. But this recognition remains personal. While Buddhas and Bodhisattvas know your realizations, ordinary people lack this insight—they rely on brain cognition. You’ll realize that ‘we (Buddhas, Bodhisattvas, sentient beings, and I) are one.’ If everyone grasped this, enlightenment would be universal.
Yet even when two realized individuals meet, if their depth of self-knowing remains insufficient and telepathy eludes them, they engage in battles of wits. This is the reason why Chan masters would carry out battles of wits to verify genuine realization. Having attained realization, both participants know ‘what it is,’ yet language falls short—especially logical, nominal, and academic languages. We recite, often self-suggesting.
Generally, practitioners do self-suggest because practice itself is a way of self-suggesting. Amid myriad affirmations. Consider your journey: once an ordinary person, now asserting ‘I am Vajrasattva.’ From a practice lens, it’s valid. Yet direct human perception deems it invalid. Why claim to be Vajrasattva? You inhabit this human body! Look at me—my ample belly contrasts Vajrasattva’s grace. This imaginative assertion dismantles attachment to our mundane form. Indeed, this body is illusory.
As these illusions dissolve, we see the true Vajrasattva—the formless, featureless essence, the real emptiness where ‘all phenomena are illusory.’ Beyond illusion lies the essence. And what follows this revelation? The realization that karmic obstacles inherently lack substance—true repentance.
Consider this: past sins unfolded through body, speech, and mind—all illusory. As you fully grasp this illusion, sins lose their stark reality. This form of repentance, termed ‘formless repentance’ by the Sixth Patriarch of Chan Buddhism or ‘Immaculate Repentance Tantra’ by the Serta Larung Five Sciences Buddhist Academy, delves into emptiness. In practice, you alone verify your journey. Embrace this path—it leads to the heart of truth
Just as a person knows whether the water they drink is cold or warm, self-knowing leads to an inability to mutually verify and gain trust. This predicament fuels the proliferation of fraudsters—a fundamental challenge in spreading the Dharma and the prevalence of deception.
Self-knowing, akin to the water-drinking analogy, presents its own troubles. Most experiences defy mutual verification and trust. Amidst this landscape, the phrase ‘form is emptiness, emptiness is form’ echoes widely. It’s acceptable to discuss it conceptually, especially for Dharma teachers. But beware: implying that one truly grasps these profound truths raises concerns. Realization, even at a modest level, is remarkable. Full enlightenment remains elusive for most.
Many wander through bewildering experiences, where form and emptiness intertwine like black and white threads. Honest practitioners exist, but so do those who regurgitate teachings without depth. They sound convincing online, yet their shallowness becomes evident when challenged.
Curiously, they fear us not. Their followers outnumber ours—a stark reality. Those who listen to us face a steep learning curve. Meanwhile, the alluring narratives they weave resonate with daily life, catering to greed, anger, ignorance, pride, and doubt. Beware of these online pitfalls! Watch freely, but think carefully. Gradually, you’ll discern what truly matters.
Excerpted from: Cognition and Expression Part Three
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