What Is the Intermediate State Between the Cessation of the Previous Thought and the Arising of the Next?

When the previous thought has ceased and the subsequent thought has not yet arisen, it does not signify the extinction or non-arising of the seven consciousnesses; rather, all seven consciousnesses are present and functioning. Among them, the seventh consciousness can only be extinguished when a fourth-stage arhat enters the state of nirvana without residue. Ordinary beings lack the capability to extinguish it. While bodhisattvas on the bhūmis and buddhas possess the ability to extinguish it, they choose not to do so. Hence, the seventh consciousness remains unceasing. When we occasionally experience the absence of thoughts or find ourselves in an intermediate state between the arising of thoughts, the mind of consciousness (the sixth consciousness) or the five sense consciousnesses have not ceased; they continue to function. At this moment, there still exists an awareness—an awareness that knows the temporary absence of thoughts. This awareness is the deluded mind, primarily centered on the sixth consciousness, which is subject to arising and ceasing. If one mistakes this mind for the eighth consciousness, it constitutes a mistaken realization.

In this state, the eye consciousness can still perceive forms, the ear consciousness can still hear sounds, the nose consciousness can still detect scents, the tongue consciousness can still perceive tastes in the mouth, the body consciousness can still sense bodily comfort or discomfort, and the mind consciousness (the sixth consciousness) can still know whether thoughts are present or absent. At this time, all six consciousnesses are present, the mental faculty (manas, the seventh consciousness) is present, and the eighth consciousness necessarily exists. Thus, it is evident that when there are no thoughts, all eight consciousnesses are present. So, what exactly is present in the interval after the previous thought has ceased and before the subsequent thought arises? This is a temporary state of concentration (samādhi) where the mind consciousness does not grasp at mental objects (dharmas). Within it, the sixth consciousness still exists; it is not solely the eighth consciousness. Therefore, realization occurring at this moment may not necessarily be a realization of the eighth consciousness. If the sixth consciousness is without thoughts and does not recognize the eighth consciousness, then realization becomes even less possible.

When there are no thoughts, or at the very least, the sixth consciousness, the seventh consciousness, and the eighth consciousness are all present, it is possible to realize the eighth consciousness.

However, ordinary people generally lack the capacity to realize the eighth consciousness because they do not possess the necessary conditions for awakening. The minds of ordinary, unenlightened beings are far from being subdued; they are fundamentally not yet qualified to be noble bodhisattvas (ārya-bodhisattvas). Consequently, they cannot clearly apprehend the eighth consciousness within this state and thereby attain genuine realization. Therefore, they often mistakenly identify the thought-free mind consciousness as the true mind, the eighth consciousness, resulting in a mistaken realization—an erroneous misunderstanding.

The true mind and the deluded mind coexist simultaneously. Finding the deluded mind is easy, but seeking the true mind is extremely difficult. This requires specific causes and conditions. If these causes and conditions are not complete, one cannot realize the true mind, the eighth consciousness. Without realizing the eighth consciousness, one cannot begin cultivation based on it; only after finding the eighth consciousness can one cultivate following realization. The thought-free mind consciousness is particularly easy to confuse with the eighth consciousness. Many people believe that a thought-free mind consciousness is the eighth consciousness. In reality, the eighth consciousness exists continuously, regardless of whether one has thoughts or not; it is not something that comes into existence only after cultivation.

When ancient Chan patriarchs realized awakening through meditation, some awakened upon seeing forms, some upon hearing sounds, some upon being shouted at or struck (bàng hè), and some even upon being squeezed by a door. The methods of realization are diverse and highly flexible. It is not necessary to be in a thought-free state to realize awakening; in fact, attempting to awaken while thought-free is extremely difficult. Therefore, the patriarchs did not permit their disciples to cultivate thoughtless concentration (samādhi), as even if such concentration is achieved, it cannot lead to realization.

Studying more Chan kōans reveals that most patriarchs' realizations were genuine; thus, they were individuals who had attained the Way. People in the modern age generally lack sufficient wholesome roots and merit (puṇya). Consequently, erroneous Dharma is often transmitted, causing sentient beings to take detours in their practice. Our discernment capabilities are still inadequate; we cannot distinguish right from wrong. If the absence of thoughts were the eighth consciousness, then when thoughts reappear moments later, would the eighth consciousness disappear? Wouldn't that mean the eighth consciousness becomes subject to arising and ceasing? "Clearly aware and distinctly perceiving" (liǎoliǎo fēnmíng) — "aware" (liǎo) means knowing, "distinctly perceiving" (fēnmíng) means understanding, which is also knowing. Any state involving knowing is the deluded mind. The true mind does not know; it is not "clearly aware and distinctly perceiving."

The mind that is "clearly aware and distinctly perceiving" can know various states—it is not unknowing. That which can know the objects of the six senses (forms, sounds, smells, tastes, tactile sensations, and mental objects) is not the true mind. The true mind does not know the objects of the six senses. It does not know what state one is currently in. This is precisely what the mind consciousness can know and discern. This is the key to realization! The mind consciousness is sometimes free of conceptual thought; it is a lucid awareness (líng zhī). Yet this is still knowing. A mind capable of knowing the objects of the six senses is not the true mind. Everyone should compare this with the teachings of ancient Chan. Observe how the patriarchs realized awakening, when they realized it, and what the content of their realization was.

When the Sixth Patriarch (Huineng) realized awakening, he knew the "Five 'How' of the Self-Nature" (wǔ héqí zìxìng). If one were to realize a thought-free, lucidly aware mind, one could never know these Five "How" of the Self-Nature. Comparing this with the Heart Sutra: the true mind is neither born nor ceases; it is eternally unchanging. This lucidly aware mind is subject to birth and cessation; it changes constantly and cannot remain unchanging forever. Whether this lucidly aware mind is the true mind or the deluded mind should become clear within one's heart. This issue is too crucial; one must be extremely careful. The great matter of life and death cannot be vague. Studying the Dharma requires caution, prudence, and seeking verification from multiple sources. If one studies incorrectly by mistake, it is not merely a matter of one life or one lifetime!