Perhaps a good way to convey the flavor or quality of mind that accompanies enlightenment is to quote Ming dynasty Master Hanshan Deqing (1546-1623) after he had one of his several enlightenment experiences. One day while walking, he entered the deep meditative state of samadhi and experienced a brilliant light like an enormous mirror that reflected the whole world in it. Upon coming out of samadhi, he composed this poem:

Enlightenment is not the culmination of the Path. If anything, the enlightened person should see himself or herself as an embryonic buddha that stills needs nurturing. Most importantly, enlightened persons should be cognizant that their actions are not necessarily without "outflows." In other words, until one is fully liberated, one is still entwined in the net of karma and may act in ways that produce "outflows," or karmic consequences. Therefore even enlightened ones should practice to alleviate their residues of karma, and even experience deeper awakenings. What enlightenment does confer is wisdom: a fundamentally correct view of existence, and compassion: an enhanced ability to think, speak, and act in accordance with the loving-kindness of the Buddha.

What Chan offers are the methods of contemplation that have been tested and found effective for nearly 1,500 years. However, meditation in itself cannot produce enlightenment. The methods of Chan are tools for bringing the mind to a state of detachment, calm, and serenity where enlightenment is possible. But enlightenment itself is a result of causes and conditions in the life of the practitioner. The aim of Chan is to cultivate these causes and conditions to a state where they can ripen and yield the fruit of awakening to buddha-mind.