A Brief Discourse on the Essence of Consciousness
Chapter Two: The Discernment and Cognitive Functions of Consciousness
I. Consciousness is an Indispensable Tool for Practice
Consciousness (vijñāna) functions within the realm of the six dusts (objects of the senses) to discriminate, discern, differentiate, reason, contemplate, investigate, think, and so forth. Through these functions, it can know all dharmas. When the conscious mind ceases, we cannot know anything, and all these functions disappear entirely. Enlightened beings also possess knowing, and their knowing regarding many dharmas carries a certain degree of Buddhist wisdom; ignorant knowing and deluded knowing are relatively diminished.
Therefore, it is said that even Bodhisattvas after enlightenment rely on the functional capacities of consciousness to live and function normally in the world, and they also rely on the functions of the conscious mind to continue practicing the Buddha Dharma. After enlightenment, Bodhisattvas use the conscious mind to observe the various different intrinsic natures of the True Suchness Self-Nature (tathatā-svabhāva), observing the deeper and subtler functioning of the Tathāgatagarbha (Buddha-nature). In this way, they can attain the subsequent wisdom (prṣṭhalabdha-jñāna) or the wisdom of particulars (pratyavekṣaṇa-jñāna). Even the wisdom of all seeds (sarvabīja-jñāna) in Consciousness-Only (vijñapti-mātratā) must be born relying on the observational wisdom of consciousness. Bodhisattvas use the conscious mind for teaching the Dharma, practicing, wearing clothes, eating, reading books, and contemplating. The conscious mind is an extremely important and indispensable tool for both practice and life.
Patriarchs and great masters after enlightenment all use the conscious mind; they cannot do without this tool. Without the conscious mind, they could not teach the Dharma, practice, or live; they could only enter the state of non-perception (asaṃjñā-samāpatti) for years on end. Without having cultivated such a deep level of samādhi, one would only be in a state of prolonged unconsciousness or sleep, because there would be no consciousness and no cognitive function of consciousness. Therefore, we cannot say that the Sixth Patriarch taught the True Suchness Self-Nature without using the conscious mind. If he used the conscious mind to teach, saying the Sixth Patriarch was unenlightened would be a grave error.
After recognizing and understanding the intrinsic nature of consciousness, one knows its many functions. Sentient beings rely on the functions of consciousness to survive normally and to practice. When one finds the conscious mind, observing its intrinsic nature directly reveals that sentient beings indeed cannot do without consciousness, cannot do without its knowing and discerning nature.
Finding consciousness is not very difficult. Once one knows the intrinsic nature of the conscious mind, it can be found immediately, and one can directly observe the functions arising from consciousness. It's just that without profound wisdom, one cannot yet observe it very deeply or subtly. Many people, simply by being told about the functions of consciousness, know which is the conscious mind. Finding and observing consciousness is easy; it is not necessary to wait until enlightenment to realize consciousness. The fundamental point of learning Buddhism is actually learning about the eight consciousnesses. When all eight consciousnesses are realized, the wisdom of all seeds (sarvabīja-jñāna) gradually becomes complete. When this wisdom is perfectly complete, it is the wisdom of omniscience (sarvajña-jñāna). With the wisdom of omniscience, one can perfectly accomplish Buddhahood.
II. Several Functional Roles of Consciousness
(1) Logical Thinking
Logical thinking is the rational cognitive process by which humans, in the course of recognizing things, actively reflect objective reality with the aid of thought forms such as concepts, judgments, and reasoning; it is also called abstract thinking. It involves abstracting information material about the recognition of things into concepts, using concepts to make judgments, and conducting reasoning according to certain logical relationships, thereby forming a relatively complete thought to be understood and mastered, achieving the purpose of cognition. The characteristics of logical thinking are that it takes analysis, synthesis, comparison, abstraction, generalization, and concretization as the basic processes of thought.
(2) Induction and Deduction
Induction derives universal rules from multiple individual things. For example: men, women, the elderly, and children can be induced into the category of humanity. Deduction is the opposite of induction; it derives particular rules from universal rules. For example: humanity can be deduced into men, women, the elderly, children, and so on.
(3) Analysis and Synthesis
Analysis involves decomposing a thing into its various parts for study; it is a necessary stage in understanding the whole of a thing. Synthesis involves unifying the various parts of a thing into an organic whole according to their internal connections, in order to grasp the essence and laws of the thing. Analysis and synthesis permeate and transform into each other; synthesis is based on analysis, and analysis is guided by synthesis.
(4) Abstraction and Generalization
Abstraction extracts the common, essential characteristics from numerous things while discarding their non-essential characteristics, forming thought forms such as concepts, judgments, and reasoning to reflect the essence and laws of things. Generalization is a thought process and method for forming concepts.
(5) Comparative Thinking: Comparison can be divided into comparison between things of the same kind and comparison between things of different kinds. It can also be divided into seeking similarities and seeking differences: finding differences within similarities, and finding similarities or likenesses within differences.
(6) Causal Thinking: Deriving the effect from the cause, which is the logical mode of thought deriving B from A.
(7) Sequential Reasoning: Reasoning step by step according to causal relationships or hierarchical relationships. After a cause produces a result, this result then becomes the cause producing the next result, thus forming a chain of causation. A chain of causation is a form of sequential reasoning, such as the Twelve Links of Dependent Origination.
(8) Reverse Thinking: Reverse thinking is the opposite of causal thinking. Reverse thinking reasons from the result back to the cause, for example, reversing the Twelve Links of Dependent Origination.
III. The Discriminating Nature of Consciousness
All seven consciousnesses are discriminating minds; all perform discriminating functions. Separated from the discriminating minds of the seven consciousnesses, physical, verbal, and mental actions cannot manifest. That is, one would have a mouth but be unable to speak, a body but be unable to act. Separated from the discriminating mind, there is no difference from a dead person. Without a discriminating mind, one would know nothing about self, others, him, her, or all matters concerning the worldly living environment. Without a discriminating mind, directions like east, west, south, and north would be indistinguishable, parents would not be recognized, and one could not live a normal life.
Since our physical, verbal, and mental actions are continuously arising and constantly responding to everything around us, it shows that our seven consciousnesses are always discriminating. Discrimination is knowing, it is discernment; it is the clear and distinct knowing of forms, sounds, smells, tastes, tactile objects, and mental objects (dharmas). This is the inherent discriminating nature of the deluded minds of the seven consciousnesses. As long as the seven consciousnesses exist, there is the discriminating knowing of the myriad dharmas of the six dusts. When this discriminating knowing does not exist, it must be when the six consciousnesses cease and are not functioning, such as during dreamless sleep, unconsciousness, at the moment of death, in the state of non-perception (asaṃjñā-samāpatti), or in the state of cessation (nirodha-samāpatti). In these several situations, sentient beings precisely cannot live normally or study and practice the Buddha Dharma. Therefore, as long as the seven consciousnesses exist, there is discrimination.
What is commonly referred to as "non-discrimination" nowadays means not discriminating between the good and bad of sentient beings, not discriminating between rich and poor, not discriminating between the advantages and disadvantages of the environment, and so forth. This "non-discrimination" means not being picky or concerned, while the discriminating nature of the six consciousnesses clearly still exists and has not been extinguished. Only those with inner cultivation can be unconcerned and non-discriminating regarding some worldly dharmas, seeing all dharmas as equal and non-dual. Those who can cultivate to this degree are extremely few. Sentient beings living within the three realms (triloka) cannot extinguish the functional role of discriminating the myriad dharmas of the six dusts; it will always manifest and function, and one cannot extinguish it even if one tries. Where there are sense faculties (indriya) and sense objects (viṣaya), there is the arising of consciousness to perform discrimination; only then can sentient beings live normally.
IV. What are the "Able" and the "Object"?
The "able" (kartṛ) is the knowing capacity of the six consciousnesses; the "object" (viṣaya) is the dharmas known by the six consciousnesses. For example, take the two dharmas of awareness and pain: awareness is the knowing capacity of consciousness and body consciousness; pain is the tactile object known by these two consciousnesses. One "able," one "object"; the union of the able and the object is necessary to manifest the dharmas.
There are six knowing minds (strictly speaking, including the seventh consciousness, manas): the eye, ear, nose, tongue, body, and mind consciousnesses, which discriminate and perceive the different realms of the six dusts. The dharmas perceived are the six: forms, sounds, smells, tastes, tactile objects, and mental objects (dharmas) – the phenomenal appearances known by the six consciousnesses. The seventh consciousness can perceive not only the six dusts but also all dharmas beyond them.
Within perception there is feeling (vedanā). Feeling is the sensation of the six consciousnesses. The six sense faculties contact the six dusts, giving rise to the six consciousnesses. After the six consciousnesses contact the six dusts, feeling arises. The feeling of the first five consciousnesses is relatively coarse and shallow; the feeling of the sixth consciousness is relatively subtle and complex. Body consciousness and mind consciousness together discriminate the tactile object; both consciousnesses jointly feel the pain. The pain felt by the sixth consciousness carries emotionality. At this time, the knowing mind includes body consciousness and mind consciousness – it is the "able perceiver" (grāhaka). The tactile object is the "object perceived" (grāhya).
The able perceiver and the object perceived cannot be separated; the knower and the known cannot be separated; the observer and the observed cannot be separated. Without the perceived, the known, or the observed, there is no able perceiver, knower, or observer. Without the able perceiver, knower, or observer, one cannot know that there is the perceived, known, or observed. The two are mutually dependent. That is to say, without the six dusts, there are no six consciousnesses; without the six consciousnesses, one does not know there are six dusts. Consciousness arises dependent on the mental faculty (manas) and mental objects (dharmas). The three (faculty, object, consciousness) combine in contact (sparśa), and consciousness then knows the dharmas. The six sense faculties contact the six dusts, giving rise to the six consciousnesses. The three combine in contact, and the six consciousnesses then discern the six dusts. Once the intrinsic nature and boundaries of the six faculties, six dusts, and six consciousnesses are clearly understood, all dharmas become clear.
Neither the knower nor the known is real. The dharmas known by consciousness include not only the realms of the six dusts but also the seven consciousnesses and their mental factors (caittas), the eighth consciousness and its mental factors, and also mental factors not associated with mind (citta-viprayukta-saṃskāra), because these dharmas can also be discerned and observed by the conscious mind.
When severing the view of self (satkāya-dṛṣṭi), one realizes that both the "able" (seven consciousnesses) and the "object" (six dusts) are empty (śūnya). This emptiness means illusory. If one truly believes within that all "able" and "object" are empty, one has already attained the fruition of the First Ground (prathama-bhūmi). This emptiness refers to the empty-natured mind, the Tathāgatagarbha. Ordinary people only recognize this superficially; internally, they still cannot confirm it because they lack actual contemplative practice. The Tathāgatagarbha also has "able" and "object," but it is indeed indestructible and uninterrupted. The Tathāgatagarbha certainly has the nature of consciousness and knowing, but generally, these profound connotations are not explained to ordinary people for fear they will not understand and will misinterpret them.
V. The Principle of the Arising and Discrimination of the Conscious Mind is as Follows:
The six sense faculties contact the six dusts, and the eighth consciousness produces the six consciousnesses. The eye faculty contacts the form dust, the eighth consciousness produces eye consciousness; the three – faculty, object, and consciousness – combine in contact, and eye consciousness then sees form. The ear faculty contacts the sound dust, the eighth consciousness produces ear consciousness; the three combine in contact, and ear consciousness then hears sound. The nose faculty contacts the smell dust, the eighth consciousness produces nose consciousness; the three combine in contact, and one then smells the odor. The tongue faculty contacts the taste dust, the eighth consciousness produces tongue consciousness; the three combine in contact, and one then tastes the sour, sweet, bitter, spicy, and salty flavors in the mouth. The body faculty contacts the tactile dust, the eighth consciousness produces body consciousness; the three combine in contact, and one then feels the tactile object. The mental faculty (manas) contacts the mental object dust (dharmas), the eighth consciousness produces mind consciousness; the three combine in contact, and one then knows all dharmas. The combination and contact of the three – faculty, object, and consciousness – each have their own functions, their own boundaries; they do not substitute for each other, especially the faculty and consciousness must be distinguished. The faculty can contact the dust and receive the dust; the consciousness can discriminate and discern the dust; thus, sentient beings can know the myriad dharmas of the six dusts. Therefore, as long as sentient beings have life activities, they cannot extinguish the discriminating and knowing nature; they must discriminate the myriad dharmas.
VI. Consciousness appears in the womb at four or five months and exists continuously until birth. A fetus without consciousness cannot be born; the process of birth involves the participation of consciousness. Birth without consciousness is death. Congenital anencephalic infants also possess faint consciousness; otherwise, they would be stillborn and unable to be born. Comatose patients also have weak consciousness; otherwise, they would die. As long as consciousness exists, the mental faculty (manas) will not leave the five aggregates body. It is extremely attached to the functional roles of the six consciousness bodies because the mental faculty itself cannot do anything; it must use the six consciousnesses to act, use the body to act.
VII. The Discernment of Consciousness in the Intermediate State (Antarābhava)
Question: The Tathāgatagarbha forms an image at the location of the subtle sense faculty (adhipati-pratyaya); actually, the subtle sense faculty is also the perceived aspect (nimitta) of the Tathāgatagarbha, and consciousness discerns within it. When possessing a human body, the discernment of consciousness is very sharp. But in the intermediate state (antarābhava), although the Tathāgatagarbha similarly upholds the intermediate state body, there is similarly a subtle sense faculty, and an image is similarly formed within the subtle sense faculty of the intermediate state body, why then is the discernment of consciousness in the intermediate state very weak? Does consciousness still require a material brain or brain cells as a basis to function?
Answer: The intermediate state body is a subtle material form (rūpa-dharma), which has certain differences from a human body. Because the intermediate state body is relatively subtle, not coarse material form, the physical body does not severely obstruct the conscious mind. Thus, consciousness possesses the five supernormal powers (abhijñā) and can know many things that humans cannot know. However, when consciousness engages in thinking, reasoning, analysis, and judgment, it must rely on the material form of the subtle sense faculty. The Tathāgatagarbha must manifest mental objects (dharmas) at the location of the subtle sense faculty, manifesting mental objects dependent on the four great elements (mahābhūta) within the subtle sense faculty. If the material at the subtle sense faculty location is underdeveloped, the mental objects are not clear, and the thinking function of consciousness is hindered, unable to fully function. Then consciousness cannot influence and regulate the mental faculty (manas) through powerful thinking activities. The mental faculty, unconstrained, will fully manifest its inherent habits, display its straightforward nature – no hypocrisy, no concealment, no pretense; whatever its nature is, it manifests accordingly.
The strength of conscious thinking activities is related to the brain's subtle sense faculty. If the brain's material is underdeveloped or lacks nutrients, thinking is not agile, not flexible, and cannot effectively control the mental faculty. The inherent nature of sentient beings is then fully revealed. Therefore, within the intermediate state, when the mental faculty goes to take rebirth, it does so entirely according to its own habits, which correspond to karmic seeds. Evil habits correspond to the three evil destinies (durgati), so rebirth is into the three evil destinies; if the habits of the mental faculty correspond to the three good destinies (sugati), rebirth is into the three good destinies.
Within the intermediate state, due to the issue with the subtle sense faculty, the thinking ability of consciousness is weak, and the habitual force of the mental faculty is strong. Often, it corresponds completely with karmic force. For example, beings in the netherworld (preta realm) all manifest their inherent habits, lacking rationality and without concealment. Rationality is the conscious mind's power of rational thinking and regulation. When the thinking power of consciousness is weak, it cannot regulate the mental faculty; if the afflictions (kleśa) of the mental faculty are heavy, it manifests as irrationality.
Deluded sentient beings have almost no thinking power in consciousness; they live entirely according to inertia and habit. At rebirth, one must follow the habits of the mental faculty, that is, follow karma to take rebirth – except for those who receive blessings (adhiṣṭhāna). Therefore, if the mental faculty does not change and corresponds to the habits of the three evil destinies, one will certainly go to the three evil destinies to suffer. Only by severing the view of self (satkāya-dṛṣṭi) and becoming a noble one (ārya) of the first fruit (srotāpanna) or above can one ensure not going to the three evil destinies, because at that time the three fetters (trīṇi saṃyojanāni) are severed, and one is no longer bound to go to the three evil destinies.
VIII. The Mental Activities of the Six Consciousnesses
The mental activities of the six consciousnesses are the perception aggregate (saṃjñā-skandha), the volitional formations aggregate (saṃskāra-skandha), and the consciousness aggregate (vijñāna-skandha). The perception aggregate is the perception (saṃjñā) of the six consciousnesses: the perception of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Perception (saṃjñā) is having an image in the mind; the mind grasps an image, discerns the image, and apprehends the image – this is perception. The six consciousnesses can all discern the corresponding appearances of the six dusts, then apprehend and recognize the appearances of the six dusts as perception. Then they produce names and words (nāma), leading to other mental activities; this is the volitional formations aggregate. Internal mental activities, including decisions, determinations, formations, etc., belong to the volitional formations aggregate, within the scope of the mental factor of volition (cetanā). These mental activities are primarily centered on the conscious mind. The five consciousnesses, relying on the conscious mind, also have their own perception and volition, their own perception aggregate and volitional formations aggregate; they have decisions and formations but lack names and words.
IX. Subtle Consciousness Without Discursive Thought
The various states of consciousness – what is meant by subtle consciousness, and what are they? When our relatively coarse conscious discrimination does not manifest, when relatively obvious and intense awareness does not manifest, when emotionalized feelings and various psychological functions do not manifest, ordinary people then think the conscious mind has already ceased, does not exist. Some even think they have entered samādhi, that consciousness is gone. Actually, subtle consciousness still exists, still functions in discernment; it's just that the power of introspection is not as strong as before.
For example, in a state of physical lightness and ease, when the mind also settles down, awareness decreases. It seems one does not know the feelings of the body and mind, seems to have no thoughts, seems a bit dull and dazed, seems to have forgotten the existence of the body, and has no thoughts. But the conscious mind has not ceased; it is still quietly perceiving. The bright and warm sunlight outside the window can still be seen and felt; one also knows the surroundings are quiet; one also knows one has no thoughts; one also knows it is relatively clear and comfortable at this time. Even the mind may still be subtly thinking about unfocused matters – this is subtle scattered thought. All of this is the result of the functioning of the conscious mind. If the conscious mind did not function, one would fall asleep or become unconscious.
Another example: when studying Buddhism and cultivating samādhi, as the inner mind gradually becomes calm, one feels as if there are no thoughts or mental activity. Some then think they are already without mind, that consciousness has been extinguished. But one can still keenly observe all surrounding circumstances; it's just that the inner feelings are much more subtle. One still knows whether the color before the eyes is bright or dark; one still knows whether the ears hear movement or stillness; if someone comes and touches oneself, one still knows. Since there is knowing, there must certainly be a conscious mind discerning and perceiving – that is a relatively subtle conscious mind functioning. It is not that consciousness has ceased and disappeared. It is even more incorrect to mistake this subtle consciousness without coarse discrimination for the quiescent eighth consciousness; that would be a grave error.
Another example: entering the samādhi states – the samādhi before reaching the first dhyāna (anāgamya-samādhi), the first dhyāna, second dhyāna, third dhyāna, fourth dhyāna, and the four formless attainments (ārūpya-samāpatti), etc. Within these samādhis, there is the discerning function of subtle consciousness or extremely subtle consciousness. Except for the non-perception samādhi (asaṃjñā-samāpatti) of non-Buddhists, which has no consciousness, or the cessation samādhi (nirodha-samāpatti) of Arhats, which has no consciousness, all other samādhis have the existence of consciousness; it is just subtle or extremely subtle, not easy to perceive. It is only because the introspective power of consciousness is weak, making it hard to introspect the existence of consciousness, that one then thinks oneself is without mind, that the conscious mind has ceased.
X. "Immediately Consecutive" (Samānāntara) means seeds of the same kind arising and ceasing consecutively without interruption. For example, the seeds of consciousness: the previous one arises and ceases at a certain location, the next one immediately follows, also arising and ceasing at that location. In this way, seed after seed of consciousness arises and ceases in sequence, enabling consciousness to continuously perform recognition and discernment activities.
The Immediately Consecutive Condition (Samānāntara-pratyaya): "Samānāntara" means equal, same, similar. For example, seeds of eye consciousness are equal/same as seeds of eye consciousness; seeds of consciousness are equal/same as seeds of consciousness; seeds of the mental faculty (manas) are equal/same as seeds of the mental faculty. "Antara" means without interval, without interruption – one after another, no break, no gap. The meaning of the Immediately Consecutive Condition is: seeds of the same kind of consciousness; one arises and immediately ceases, then the next seed of consciousness arises at the location where the previous one arose and ceased, then ceases – there is no interval between them; it is continuous. The previous seed of consciousness can guide the arising of the next seed of consciousness; it is the condition for the arising of the next seed of consciousness and can open the location for the arising of the next seed.
As long as the conscious mind exists, there is the Immediately Consecutive Condition. When the conscious mind ceases, the Immediately Consecutive Condition also ceases to exist. In the state of remainderless nirvana (nirupadhiśeṣa-nirvāṇa), the mental faculty itself does not exist, consciousness seeds do not arise, and the Immediately Consecutive Condition also does not exist. This is one of the conditions for the arising and functioning of the conscious mind; it does not include all conditions.
XI. Question: When I am contemplating a dharma, my mind is simultaneously talking to itself about other matters, without speaking aloud. Which mind is the one contemplating the dharma? Which mind is the one talking to itself? Are all instances involving language and words, whether spoken aloud or silently, functions of consciousness?
Answer: The consciousness that can contemplate dharmas is consciousness (mano-vijñāna), commonly called pondering or reckoning. The mind talking to itself is also consciousness, regardless of whether there are words or not, because consciousness is relatively subtle and can analyze details and understand specific situations. The seventh consciousness (manas) cannot; it can only understand a general, coarse situation, not knowing specifics or details. Consciousness can condition multiple sense objects but is easily scattered and distracted; when consciousness flows in different directions, attention disperses. However, when samādhi power is quite good, one can handle several matters; consciousness can fully diverge without being greatly affected.
XII. The knowing mind (jñāna-citta) generally refers to the seven consciousnesses – the knowing that perceives the six dusts. In special circumstances, it specifically refers to the conscious mind, because the perception of consciousness is the strongest and has the broadest scope.
"Soul" (often translated as "hun" in Chinese contexts) always refers to the conscious mind, which can perceive the six dusts realms and discern them. Because it can discern the six dusts realms, it can be frightened into panic, "soul leaving the body," "soul scattering," "lost soul," "soul not guarding the abode." The mental faculty (manas) always guards the body, never leaving, never losing, never scattering; otherwise, the body becomes a corpse. The eighth consciousness is even more so.
XIII. Carefully experience physical, verbal, and mental actions: which consciousness do they correspond to? Which consciousness's activity do they primarily manifest? Of course, all physical, verbal, and mental actions cannot be separated from the mental faculty or consciousness, but there are still some differences within them. Physical actions (kāya-saṃskāra) are the activities of the six consciousnesses; this surface phenomenon is already very clear, although behind it is the dominant role of the mental faculty, the following role of the mental faculty, and even more, the role of the eighth consciousness.
Verbal actions (vāc-saṃskāra) are primarily the activities of consciousness, centered on consciousness. Of course, within this, there is also the cooperation of the five consciousnesses, the dominant and following roles of the mental faculty, and even more, the role of the eighth consciousness. Mental actions (manas-saṃskāra) are primarily the mental activities of the mental faculty, mainly manifesting the thoughts and mental nature of the mental faculty. Although there is also the role of consciousness and even more the role of the eighth consciousness, mental actions absolutely and completely correspond to the mental faculty; they are the thoughts and views of the mental faculty, although there is the supervisory and regulatory role of consciousness.
XIV. Is Not Feeling Pain a Good Thing?
Pain is the tactile object jointly felt by body consciousness and consciousness; it is the internal perceived aspect (pratyaya), all manifested by the Tathāgatagarbha. One type of tactile object comes from contact on the body's surface; another type comes from inside the body. Non-Buddhists cultivate supernormal powers (ṛddhi), can be born in the highest heavens, yet still cannot avoid the cycle of birth and death. Cultivating the ability to endure pain or not know pain – what does that amount to? Liberation is liberation through wisdom; it has no relation to minor supernormal powers. Severing the view of self (satkāya-dṛṣṭi) can exempt one from the karma of the three evil destinies. Severing the view of self and the three fetters (trīṇi saṃyojanāni) are both the results of contemplative wisdom; they have no relation to the ability to endure pain.
If one no longer feels pain, if injured one does not know pain, does not know how severe the injury is, does not know if one is gravely ill and possibly dying, then one will not think of ways to treat oneself and might die. If one gets cancer in the body and does not know it hurts, reaches the late stage and does not know it hurts, is dying and does not know it hurts, the final result is death – a painless death. Pursuing physical non-perception, the mind not feeling or perceiving, is without benefit. The true path is not these things; it is great wisdom. With wisdom, one can attain everything; without wisdom, one can lose everything. Whether liberation or accomplishment of Buddhahood, both rely on wisdom.
XV. Consciousness is a dependently arisen dharma (pratītyasamutpanna-dharma). It requires sense objects, the mental faculty's attention (manasikāra) and volition (cetanā), and the eighth consciousness delivering seeds. Coexisting consciousness (sahabhū-mano-vijñāna) also requires the cooperation of the five sense objects and the five consciousnesses before the functional role of consciousness can manifest. The functional roles of consciousness include perceiving all dharmas, perceiving the five consciousnesses, perceiving the mental faculty, perceiving the functional roles of the eighth consciousness, and also introspecting one's own mind.
However, consciousness cannot introspect at all times. For example, after falling asleep, consciousness disappears and cannot perceive, much less introspect. When dreaming, consciousness has perception but rarely has introspective power. When unconscious, consciousness disappears; there is no perception and no introspection. At death, consciousness disappears; there is no perception and no introspection. In the intermediate state, consciousness has perception, but introspective power is weak. In the second dhyāna and above, consciousness has perception, but introspective power is extremely weak or non-existent. In the non-perception samādhi (asaṃjñā-samāpatti), consciousness disappears; there is no perception and no introspection. In the cessation samādhi (nirodha-samāpatti), consciousness disappears; there is no perception and no introspection. Dull-witted people have perception but weak introspective power or none.
XVI. Is Consciousness the Nature of Awareness (Buddhatā)?
Consciousness has the functional role of perception, but it cannot directly be called the nature of awareness (buddhatā). Because the nature of awareness represents the enlightened mind-nature; it generally refers to the eighth consciousness's nature free from ignorance (avidyā). Sometimes it also refers to the sixth and seventh consciousnesses after enlightenment which possess great wisdom. When there is no wisdom and no enlightenment, it cannot be called the nature of awareness. One can say consciousness has knowing nature (jñāna), capable of knowing various mental object realms.
XVII. All material dharmas (rūpa-dharma), regardless of whether a conscious mind observes them or not, have the same state. It is not that when a conscious mind observes, it is one state, and when a conscious mind does not observe, it is another state. Without a conscious mind observing, who can know the state of material dharmas? One can only guess; dharmas guessed are unreliable and untrustworthy. Therefore, not all science has scientific validity.
For example, Zhang San's appearance, regardless of whether others' conscious minds observe it or not, generally will not have major differences. One's own house, regardless of whether one is home or not, observes it or not, the house is always that way; it will not have differences or changes. This includes all material dharmas one can come into contact with; regardless of whether one observes them or not, their perceived aspects (nimitta) are similar; they will not have differences or alterations.
XVIII. Consciousness With Names/Words and Consciousness Without Names/Words
An infant looks at the ceiling; it does not yet have the concept of "ceiling." Eye consciousness and mind consciousness have already arisen. At this time, consciousness has no names/words, but the seeds for human names/words exist; it's just that the conditions for the arising of names/words are not mature. Names/words correspond to the conscious mind; they are established by the conscious mind. Consciousness is divided into two kinds: one is consciousness with names/words; the other is consciousness without names/words. That is to say, after consciousness discerns, names/words can appear, using names/words to express its perception and observation; or names/words may not appear. Consciousness first has perception, observation, and thought; then names/words are born, and designations (nāma) are established.
When eye consciousness sees the ceiling, eye consciousness certainly arises first. Then mind consciousness must cooperate together to discern the ceiling. After consciousness discerns it, perception and observation arise, and then names/words can appear. But the infant's consciousness at this time has no concept yet; it only has perception and observation. Because it has not yet undergone postnatal learning, has not formed the concept of "ceiling," and does not possess the knowledge necessary for survival, therefore at this time there is only perception and observation, no names/words.
XIX. Mental objects (dharmas) originally exist upon the five dusts; they constitute the sense-object realm together with the five dusts and cannot exist alone. For example, the beauty of a flower is the mental object of the flower; it exists together with the flower's substance. Where there is a flower, there is beauty; when the flower disappears, beauty also ceases. It is not that after consciousness discerns it, the beauty of the flower is newly born. It's just that the mental faculty cannot discern this mental object subtly; it must be handed over to consciousness. Consciousness can then discern the beauty of the flower. When discerning, one also cannot separate from the flower to discern the beauty; separated from the flower, one cannot find the mental object of beauty.
The manifestation of beauty is jointly manifested by the three transforming consciousnesses (tridaśa-parināma-vijñāna); it cannot be separated from the mental faculty. Upon a form dust (rūpa), the mental objects of shape/form (saṃsthāna-rūpa), appearance (saṃstha-rūpa), and non-apparent form (anidarśana-rūpa) can simultaneously manifest. Charm belongs to non-apparent form; temperament, cultivation, and quality all belong to non-apparent form; they appear simultaneously and co-located with the form dust and cannot be separated.
XX. The Important Role of Conscious Thought and Observation
Observing the phenomena of the veil of rebirth (antarābhava ignorance), drunkenness, sleepwalking, and hypnosis: how significant is the role of consciousness? When discussing the mental faculty, everything is attributed to it, neglecting consciousness. Now contemplating the role of consciousness – this is the most crucial link in severing the view of self.
The approach to this question should be: contemplate and analyze the various phenomena of the veil of rebirth, identify what phenomena exist, then from these phenomena observe what the roles of consciousness are, what its characteristics are, and how important it is. This is called introspection of consciousness, also called self-verifying cognition (svasaṃvedana).
Then, sequentially contemplate and analyze the phenomena after drunkenness, observe from these phenomena the role, characteristics, and importance of consciousness; contemplate and analyze sleepwalking and the phenomena after waking up, observe from these phenomena the characteristics of consciousness's role and its importance for discerning the six dusts; contemplate and analyze hypnosis and the phenomena occurring after hypnosis, observe within these phenomena the characteristics of consciousness's role and the importance of consciousness for discerning the six dusts.
The above approach is teaching one how to fish, not merely giving one a fish. Mastering the essentials of fishing, knowing how to use it, one can then become self-reliant in the future.
One must learn to observe, to search for and analyze phenomena. Observational power is extremely important; this is primarily the wisdom of consciousness, within which there is also the wisdom of the mental faculty. Only when the wisdom of consciousness is first complete can the mental faculty then elevate its wisdom and become complete. The wisdom of consciousness comes first; the wisdom of the mental faculty comes after. When the mental faculty is complete with wisdom, in future lives, the wisdom of the mental faculty comes first, and the wisdom of consciousness comes after. Then consciousness, by this analogy, gives birth to other wisdoms, again driving the mental faculty to also become complete with other wisdoms. Life after life, the sixth and seventh consciousnesses are transformed step by step, bit by bit, finally transforming consciousness into wisdom (vijñāna-parāvṛtti).
Many people lack even the wisdom of consciousness. Countless facts and truths are placed before them, yet they see nothing, unaware and unknowing, extremely deluded. Very obvious and clear phenomena cannot be understood; they cannot sort out the clues. Even after being told repeatedly, they still don't comprehend. If one lacks even the thinking power of consciousness, lacks observational and analytical abilities, then one cannot speak of possessing wisdom, much less of influencing the mental faculty to similarly possess wisdom. If delusion and ignorance are not broken, there is no hope for liberation.
XXI. Mental objects (dharmas) include material mental objects (rūpa-dharma), mental mental objects (citta-dharma), and mental objects that are neither material nor mental (citta-viprayukta-dharma). Material mental objects are forms included in the mental base (dharmāyatana), which are the mental objects manifested upon the five dusts of form, called material mental objects; they are also composed of the seeds of the four great elements (mahābhūta).
Mental mental objects are the eight conscious minds and all their mental factors (caittas) that consciousness can correspond to and discern. When consciousness has wisdom, especially after transforming consciousness into wisdom (vijñāna-parāvṛtti), consciousness can discern the eight consciousnesses and a portion of their mental factors. When it can discern all, it is the fruition of Buddhahood at the third turning of consciousness into wisdom. The mental faculty, relying on consciousness, can also discern mental mental objects; after enlightenment, its discernment increases; after transforming consciousness into wisdom, it can discern more; after Buddhahood, it can discern everything.
In the samādhi of formless realm (ārūpya-dhātu) gods, consciousness also conditions the samādhi object, which is a manifestation-only realm (pratibhāsa). Conscious thinking requires a manifestation-only realm; it may think about material mental objects, or mental mental objects, or both – not necessarily. The living environment of formless realm gods has no form, hence no forms included in the mental base; thus, there is no environment, only manifestation-only realm mental objects born directly from the seeds of the Tathāgatagarbha. That does not preclude material mental objects as samādhi-created forms (dhyānaja-rūpa).
If the samādhi object has mental objects of the seven consciousnesses and mental factors, then consciousness must condition the seven consciousnesses and mental factors. How coarse would consciousness be moving then? Is this possible? Impossible. Regardless of who it is, if the samādhi object has the seven consciousnesses and mental factors, consciousness is certainly thinking; this samādhi state is shallow – second dhyāna or below. Second dhyāna and above are without perception and knowing (asaṃjñā); there is no perception, observation, or thought. First dhyāna and below, including first dhyāna, have perception, observation, and thought.
XXII. How the Nature of Seeing, Hearing, Perceiving, and Knowing Arises
(1) The eighth consciousness inherently contains the seeds of the seven great elements (sapta-mahābhūta). The seeds of the seven great elements constantly exist within the eighth consciousness; one of them is the seed of consciousness (vijñāna-mahābhūta). The eighth consciousness delivers seeds to produce the first seven consciousnesses. After the Tathāgatagarbha outputs seeds for the first seven consciousnesses, the first seven consciousnesses begin to function in the form of mental factors (caittas).
The seventh consciousness manifests and also functions in the form of mental factors. The prerequisite for manifestation is that the eighth consciousness must deliver seeds to it. As long as one is not in the state of remainderless nirvana, the eighth consciousness delivers seeds to the seventh consciousness moment by moment – within a snap of the fingers, it delivers eighty-one thousand arising-and-ceasing seeds (the number is merely an analogy, indicating an immense number of seeds output in an instant). One seed arises and ceases; another seed arises and then ceases; arising and ceasing, ceasing and arising, thus forming the continuous, unbroken operation of the seventh consciousness since beginningless time. The five universal mental factors (sarvatraga-caitta) constantly accompany the seventh consciousness, cycling and revolving continuously.
If the seventh consciousness wants to discern the six dusts, it gives rise to the mental factor of volition (cetanā), and the eighth consciousness cooperates to produce the six consciousnesses. The eye faculty inclines towards form dust; the ear faculty towards sound dust; the nose faculty towards smell dust; the tongue faculty towards taste dust; the body faculty towards tactile dust; the mental faculty (manas) inclines towards mental objects (dharmas). When the six faculties and six dusts contact and correspond, the eighth consciousness immediately delivers the seeds of the six consciousnesses. Eye consciousness then begins to function; seeds of eye consciousness arise one after another, extremely rapidly, moment by moment – arising and ceasing, arising and ceasing. Thus, the discerning nature of eye consciousness over a period of time is formed. The discerning nature of eye consciousness also functions in the form of mental factors, primarily the five universal mental factors. Of course, eye consciousness also has wholesome mental factors, afflictive mental factors, and sometimes the five object-specific mental factors (viniyata-caitta) manifest as well. The other consciousnesses are likewise.
The eighth consciousness outputs seeds for the sixth consciousness, giving rise to the sixth consciousness. Seeds are delivered moment by moment, forming the continuous operation of the conscious mind, just like drops of water continuously flowing to form a stream, which then has a certain force of discernment capable of performing recognition, discernment, thought, judgment, and other functions. If the sixth consciousness must discern many dharmas, its discriminating force will inevitably be weak; when discerning mental objects, it cannot discern very clearly, and wisdom power cannot arise. This is the result of the mental faculty grasping everywhere. However, if the mental faculty reduces grasping and attention, letting consciousness discern only one type of mental object, the sixth consciousness can then discern that one dharma in detail. The eighth consciousness only flows seeds of the conscious mind towards this one mental object; thus, the discriminating force of the conscious mind is strong, discernment is clear, and wisdom power is strong.
Then, these seeds of consciousness return one by one to the eighth consciousness, then go out again from the eighth consciousness, then return again – like a circulating water pump, continuously cycling and operating. The sixth consciousness thus continuously discriminates. The operation of the sixth consciousness also functions in the form of mental factors. Among them, the five universal mental factors certainly accompany the conscious mind in operation. There are also the five object-specific mental factors, wholesome and afflictive mental factors, and neutral mental factors; these mental factors sometimes all accompany the sixth consciousness in functioning. Through the continuous operation of mental factors, the seven consciousnesses can discern all realms of the world; thus, we have the nature of seeing, hearing, perceiving, and knowing, and can discern all dharmas of this world.
(3) When consciousness contacts sense objects, the three – faculty, object, and consciousness – combine in contact. What is the result? What are the functions of the six consciousnesses? The combination and contact of the three are extremely important. The result is that consciousness has the functions of feeling (vedanā), perception (saṃjñā), and volitional formation (saṃskāra); physical, verbal, and mental actions are thereby produced, and karmic seeds are left behind. If consciousness does not contact sense objects, consciousness has no function at all.
What sense objects do the various consciousnesses contact? Clarify the scope of what each consciousness can contact; then all dharmas can be understood and contemplated thoroughly. Then contemplate what can be done without the six consciousnesses; all these functions are produced by the six consciousnesses; they are arising-ceasing and false.
Formless realm (ārūpya-dhātu) beings have no physical body or five sense faculties; why then does consciousness still exist? What does consciousness rely on to exist? What conditions does the strength of consciousness's discerning function rely on? Once these questions are clarified, in the future, whether in Mahāyāna or Hīnayāna practice and realization, one can realize more deeply and thoroughly. Many people's contemplative practice is neither comprehensive nor deep and thorough; more and more people merely understand intellectually. Without realization within the mind, there is no karmic benefit or experience; afflictions remain just as heavy. Some see others discussing this and that; relying on their cleverness, they can grasp some key points and feel as if they are enlightened, yet they have not investigated the root and essence of the problem; therefore, it is not realization.
The sense faculty contacts the sense object, giving rise to consciousness. If the sense faculty does not contact the sense object, it cannot give rise to consciousness. At death, the four great elements decompose first. At this time, consciousness still exists; one can still discern and feel, thus feeling extreme suffering. Each person's physical body is upheld by their own eighth consciousness; changes to one's own physical body are also the result of the functions of one's several consciousnesses. So how can one person kill another person, thereby changing the physical condition of the other? Without consciousness, the five consciousnesses cannot arise and function. Discernment of the six dusts is the decision of the mental faculty, governed by the mental faculty; the mental faculty certainly contacts mental objects (dharmas). If the mental faculty does not decide, does not govern, the eighth consciousness does not produce the five consciousnesses. If the mental faculty governs, it means it contacts mental objects; afterward, it certainly produces consciousness. Consciousness is also the concomitant support (sahabhū) for the five consciousnesses.
