Buddhist-Meditation-Systematic-and-Practical

Enlightened Master, then immediately one realizes
Chan (which belongs to the final Truth and not to
immature samapatti).'' Tsong-khapa said, though, that
this applies only to sages and not to neophytes. The
Chan, however of one who has attained in this way is
just like that of a sage and never again resembles the
neophyte's samapatti. If it is admitted that theirs is the
same Chan as that of sages, then one should agree that
the nondiscrimination of the Chan practitioners is quite
right. Chan has never used a common meditative way
such as samatha or samapatti. If it did, then
discriminations to investigate the truth would certainly
be necessary, as Tsong-khapa emphasized.
I have often had the thought that if Tsong-khapa was an
emanation (nirmanakaya) of Manjusri, why did he
emphasize something different from the Old Sect? Once
I was in Lu Huo, Xi Kang hermitage and in my
meditative light I saw upon my head the light body of
Manjusri, which was transmuted into the light body of
Tsong-khapa. Since then, I do believe that he is the
emanation of that Bodhisattva. Then I tried to find out
what were his reasons for refuting the views of the Old
Sect.
In Tsong-khapa's time, the conditions were bad among
the old schools, with married teachers living a life of
eating and drinking, having married just for pleasure (as
contrasted with taking a dakini for Tantric practice);
bhiksus, too, were not adhering to their rules. Evil men,
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