The Dharma of Dependent Origination Is Unreliable

Dependent origination refers to phenomena that arise by relying on other phenomena. "Other" here denotes the conditions that give rise to phenomena. Therefore, what is dependently originated is the law of dependent arising—phenomena produced by causes and conditions. Apart from the conditions they depend upon, these phenomena do not exist. When conditions change, the phenomena change accordingly; when conditions cease, the phenomena cease accordingly. Thus, dependently originated phenomena are illusory, unreal, false, empty, and subject to birth, cessation, and transformation.

The law of dependent arising encompasses the five sense faculties, the six sense objects, and the six consciousnesses. The eyes, ears, nose, tongue, and body are dependently arisen phenomena. They depend on numerous conditions to arise, exist, develop, and transform; they are unreliable phenomena. Therefore, we cannot fully depend on them, nor should we always depend on them. When cultivation reaches a point where we no longer depend on them at all, the mind becomes empty, and great liberation is attained. The six sense objects are dependently arisen phenomena, relying on numerous conditions to arise, exist, develop, and transform. Hence, the six sense objects are unreliable and not to be depended upon. We should gradually reduce our dependence on the six sense objects, lessen our craving and attachment to them. When cultivation reaches a point where we no longer depend on the six sense objects at all, the mind becomes empty, and this is great liberation. What do we depend on to have dependence on the six sense objects? Grasping the six sense objects requires the six consciousnesses. After the six consciousnesses differentiate the six sense objects, dependence on them arises. What is it that grasps the six sense objects, requiring the six consciousnesses? It is the manas (mind root) that grasps the six sense objects, then gives rise to the six consciousnesses, uses the six consciousnesses to grasp the six sense objects, and then the manas grasps the six sense objects again and grasps the functions of the six consciousnesses. Thus, the cycle of birth and death continues unceasingly. The mind that grasps is the manas; it uses the six consciousnesses as tools to grasp, but what actually grasps is still the manas. The six consciousnesses are also dependently arisen phenomena, relying on numerous conditions to arise, exist, develop, and transform. They are unreliable phenomena, 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 point where we no longer depend on the six consciousnesses at all, the mind becomes empty, and we attain great liberation.

To whom are all these truths being spoken? They are spoken to ourselves. Who do "we" refer to? Who does "ourselves" refer to? Both refer to the manas. The six consciousnesses are messengers, responsible for conveying this information to the manas for knowing. The manas, as the master, decides the course of action. If this information remains only with the six consciousnesses and is not conveyed to the master, the manas, then it serves no purpose. It cannot influence or change the master's mind and choices; everything remains as it was, and the cycle of birth and death continues without end.

How can these truths and information be conveyed to the manas? Through cultivating concentration (dhyāna). In meditative concentration, contemplate and observe. The deeper the concentration, the more effective the conveyance. The manas becomes increasingly able to absorb and digest this information, increasingly able to change its inclinations. Then, all ignorant grasping will completely disappear, liberation from all phenomena will be attained, and the suffering of birth and death will cease.