A Brief Discourse on the Essence of Consciousness
Chapter Fifteen Questions and Answers
1. Does consciousness have sleep? What is called the sleep of consciousness? If consciousness has sleep, then during sleep, consciousness must exist, capable of perceiving sensory objects, thinking, observing, having emotions, and not ceasing. If this is the case, then it is not sleep, and there would be no difference from being awake.
For example, I have family and relatives in the Saha world. When I leave the Saha world, are the family and relatives in the Saha world still mine? While still under my control? Whatever happens to them has nothing to do with me; I am not responsible. In the state of sleep, there is no consciousness and no five sensory consciousnesses. What does sleep have to do with the six consciousnesses that have ceased? If there is something to handle, it can be dealt with by the manas (mental faculty). If the manas cannot handle it, it will have the six consciousnesses handle it, then there would be no sleep, and the six consciousnesses still lack the mental factor of sleep.
Who enjoys the taste of sleep, who experiences sleep? Without the six consciousnesses, they cannot experience it; it is certainly the manas that experiences sleep. If the manas does not wish to experience sleep, it will decide not to sleep, and no matter how much consciousness protests, it is useless. If consciousness enjoys sleep, one will lack energy the next day, becoming listless; with insufficient energy, tasks cannot be done well. This is a special case of dreaming, not the normal state. Therefore, one cannot say that consciousness has sleep; consciousness is not present at the scene of sleep; the act of sleeping accompanies what consciousness does.
What is the general state of sleep? What is common to all people? What is the usual state? Excluding special cases, clarifying these eight issues will reveal whether consciousness has sleep. The overall condition of sleep is the cessation of the six consciousnesses, ceasing both the sensory-accompanied consciousness and the independent consciousness. During dreaming, there is independent consciousness, but it has little capacity for thinking and observation; the body and mind are in a state of rest, regardless of whether there are dreams or not. Independent consciousness corresponds to dream sleep; this is a special case, not the usual situation. Therefore, in sleep, there are no six consciousnesses; the six consciousnesses do not sleep.
True sleep is a state of rest where the six consciousnesses have ceased, with no clear consciousness and no sensory-accompanied consciousness. In this state, there are no six consciousnesses. Therefore, the six consciousnesses do not possess the phenomenon of sleep. It is the manas that controls the presence or absence of sleep, controlling the arising and cessation of the six consciousnesses.
2. Do the six consciousnesses possess the phenomenon of sleep?
Whatever phenomena the six consciousnesses may possess, it must be under the condition that the six consciousnesses exist. If the six consciousnesses themselves do not exist, how can one even speak of them possessing any phenomena? Without the conscious mind, there are no mental factors of the conscious mind. For example, without the person Zhang San, one cannot say Zhang San possesses anything; without a house, do not discuss what is inside the house. Similarly, during sleep, there are no six consciousnesses, so do not discuss whether the six consciousnesses possess the phenomenon of sleep. So whose phenomenon is sleep? It is the phenomenon of the manas. Although the manas does not sleep, the manas requires sleep based on the body's condition to resolve issues of physical fatigue and exhaustion. Without sleep, the body becomes weary, and the manas cannot properly use the six consciousnesses to accomplish various tasks. This means sleep is required by the manas, decided by the manas, and is an active behavioral choice of the manas. The purpose of the manas choosing sleep is for the better functioning of the five-aggregate body. If the five-aggregate body were not fatigued or exhausted, the manas would let it continue operating without interruption, as is the case with heavenly beings. Therefore, sleep corresponds to the manas, not to the six consciousnesses; sleep occurs only when the six consciousnesses cease.
3. Why can one understand what is said in a dream without hearing the sound of speech?
The production of speech sounds requires certain conditions. First, the mind has perception and contemplation, desiring to express something. Then wind touches the navel, and the wind energy moves upward to touch the throat and tongue, causing speech sounds to emerge. The volume of the sound relates to the strength of the wind energy, which in turn relates to the intensity of perception and contemplation, the emotional intensity of the manas and the sensory-accompanied consciousness, and the mental factors.
In dreams, only the eighth consciousness (ālaya-vijñāna), the manas, and the independent consciousness are present; there is no sensory-accompanied consciousness, and the body faculty also functions minimally. Although the manas and consciousness have the intention to express, language and sound cannot be produced. The sights, sounds, smells, tastes, touches, and mental objects in dreams all belong to the exclusive-appearing state (pratyakṣa-ālambana), which only the independent consciousness can perceive; the five sensory consciousnesses and the sensory-accompanied consciousness cannot perceive them. Therefore, the ear consciousness cannot hear the sounds in dreams. Although there is no language sound, one can understand what the other party expresses because the manas can understand the thoughts of the other party's manas without needing language sounds. Consciousness in dreams is not hindered by the physical body and possesses minor psychic powers; it can also understand the other party's meaning and can move freely through heaven and earth.
4. Question: A child's consciousness is new, but the manas is an "old hand." When a child looks at the ceiling, they should know it is the ceiling, knowing the "name" but not the "word," because the Tathāgatagarbha has not input the "word" seeds. Therefore, the child cannot say what it is. Is this correct?
Answer: For a child to know that it is a ceiling, they must learn it; someone must tell them that it is a ceiling for them to know. However, when they have not yet learned to speak, they cannot express it; they lack language expression. When consciousness learns to express, due to different language seeds, each child's method and manner of language expression differ, resulting in different effects—some express clearly and are likable, while others express unclearly.
Seeds require encountering conditions to manifest. If conditions are not sufficient, the seeds temporarily do not function. For language seeds to manifest, the condition of consciousness learning environmental knowledge is needed. When consciousness lacks worldly knowledge, the language seeds do not function.
5. Question: When encountering situations, always thinking of the worst, afflictions become heavier and heavier. Can this be changed to thinking of the good?
Answer: The reason for always thinking of the worst when encountering situations is, firstly, due to self-attachment (ātma-grāha), being overly concerned about encountered events and personal interests, fearing that things might go wrong, hence thinking of the worst and preparing for the worst. Secondly, it is due to a lack of self-confidence, feeling that things cannot succeed, while actually very much hoping for success. Lack of self-confidence is a form of conceit (māna); because there is a sense of self within, one cares about things related to the self and cannot help but think of the worst. Thinking of the worst is like casting a curse; as a result, some things will indeed develop badly. Because truly thinking of the worst means the manas thinks of the worst; if the power is strong, the Tathāgatagarbha will cooperate, and things indeed do not develop well, often becoming messed up.
To change such a situation, the most fundamental starting point is to reduce attachment to self and what belongs to self. Regarding all matters, one should be open-minded, follow conditions without caring too much, and afflictions will be much less. One must change their thinking habits, engage in proper attention (yoniśo manasikāra) regarding encountered situations, or adopt an attitude of following conditions. Because everyone has good and bad karma, the situations they encounter include good and bad things. Even honored as emperors or imperial relatives, one inevitably encounters various good and bad things. When soldiers come, use generals to resist; when water comes, use earth to dam it. Having the psychological preparation to receive retribution according to karma allows one to be open-minded.
If one always thinks of the good, the power of the manas is strong, and the Tathāgatagarbha will cooperate, gradually enabling things to turn out well. For example, when the body is ill, if one is not pessimistic, has full confidence in the body, and always believes the body will definitely get better, it is equivalent to giving oneself a positive suggestion. The Tathāgatagarbha can perceive this suggestion; if the manas seeks a solution, the Tathāgatagarbha will cooperate, and the body will unknowingly improve. If one is not ill but constantly thinks of illness, the Tathāgatagarbha also cooperates, and gradually illness will come upon the body. This is the function of human thoughts; good thoughts and good suggestions lead to good results, while bad thoughts and bad suggestions lead to bad results. It is like casting an evil curse on someone; casting an evil curse on others or oneself both lead to bad results. If one makes a good vow or a wholesome aspiration, it benefits both others and oneself, because there is the Tathāgatagarbha behind it, which will cooperate with you.
Engage more in contemplation (dhyāna), observation (vipaśyanā), and thinking, giving oneself positive suggestions, equivalent to encouraging oneself, suggesting how good one can become, what wishes can be fulfilled, what the future can be like—this is called a wholesome aspiration. Making a wholesome aspiration is a positive suggestion; one will become better in the future. If the manas makes a vow, the Tathāgatagarbha will cooperate to fulfill the vow. The Buddha always urges us to make pure great vows and wholesome aspirations for this reason; vowing to become a Buddha enables one to become a Buddha. If one always says, "I cannot become a Buddha," then one cannot become a Buddha. But sooner or later, one must still make this great vow to become a Buddha; the greater and more vigorous the vow, the faster it will be fulfilled. This is a matter between the manas and the Tathāgatagarbha.
Use consciousness to frequently engage in wholesome thinking to influence the manas, giving oneself a positive suggestion: "I am fully capable," "I can handle this matter well," "I can eradicate self-view," "I can realize the mind and see the nature," "I can handle all matters well." Then carefully think about how things should be done, and unknowingly, things will be done well. Often engage in such internal dialogue, psychologically suggest to oneself; contemplation, suggestion, hypnosis, influencing, etc., have many benefits for oneself. When lying down to sleep, relax the body and mind, set some positive, uplifting suggestions, engage in internal dialogue—consciousness talking to the manas. Over time, it influences the manas, and when encountering situations, one will be fully confident.
6. The dharmas of dependent arising (paratantra) are also dharmas of dependent origination (pratītyasamutpāda).
Dependent arising (paratantra) means dharmas that arise depending on other dharmas, different dharmas. "He" and "other" refer to the conditions for the dharma's arising. Therefore, what is dependently arisen is the dharma of dependent origination. Dharmas born from causes and conditions (hetu-pratyaya) do not exist apart from the conditions they depend on. When conditions change, the dharma changes accordingly; when conditions cease, the dharma ceases accordingly. Therefore, dependently arisen, conditionally produced dharmas are illusory, unreal dharmas, empty, and subject to birth, cessation, and change.
Dependent origination includes the five sense faculties, the six sense objects, and the six consciousnesses. The eyes, ears, nose, tongue, and body are dharmas of dependent origination, relying on numerous conditions to arise, exist, develop, and change. They are unreliable dharmas; therefore, we cannot completely rely on them, nor should we always rely on them. When cultivation reaches a certain point, when one no longer relies on them at all, the mind becomes empty, and liberation is attained. The six sense objects are dharmas of dependent origination, relying on numerous conditions to arise, exist, develop, and change. Therefore, the six sense objects are unreliable and not to be depended upon. We should gradually free ourselves from dependence on the six sense objects, reduce attachment and craving for them. When cultivation reaches a certain point, completely free from dependence on the six sense objects, the mind becomes empty, and liberation is attained.
What dharmas do we rely on to be dependent on the six sense objects? Grasping the six sense objects requires the six consciousnesses. After the six consciousnesses discriminate the six sense objects, one becomes dependent on them. What dharma, when grasping the six sense objects, requires the six consciousnesses? It is the manas that grasps the six sense objects, then gives rise to the six consciousnesses, using the six consciousnesses to grasp the six sense objects; the manas then grasps the six sense objects again and grasps the functions of the six consciousnesses, thus cycling endlessly through birth and death. The mind that grasps is the manas; it uses the six consciousnesses as tools to grasp, but the actual grasper is still the manas. The six consciousnesses are also dharmas of dependent origination, relying on numerous conditions to arise, exist, develop, and change. They are unreliable dharmas, dharmas not to be depended upon. Therefore, we should gradually distance ourselves from the six consciousnesses and reduce our dependence on them. When cultivation reaches a certain point, completely free from dependence on the six consciousnesses, the mind becomes empty, and liberation is attained.
To whom are all these truths being explained? They are being explained to ourselves. Who are "we"? Who is "ourselves"? Both refer to the manas. The six consciousnesses are messengers, responsible for conveying this information to the manas for understanding. Where to go and what to do are decided by the manas, which takes charge and makes the decisions. If this information remains only with the six consciousnesses and is not conveyed to the master, the manas, then this information is useless; it cannot influence or change the master's mind and choices, and everything will remain as before, with the cycle of birth and death continuing endlessly.
How can these truths and information be conveyed to the manas? Cultivate concentration (dhyāna). In meditative concentration, engage in contemplation and observation. The deeper the concentration, the better the conveyance effect; the manas can better absorb and digest this information, better change its mind, and then all ignorance and grasping will completely disappear. One will be liberated from all dharmas, free from the suffering of birth and death.
