Cease Worldly Toil and Afflictions, Attain Tranquility and Coolness

Question: I have been contemplating the connotation of "dharma-dust." The form included in the dharmāyatana should not only refer to the subtle forms perceived by consciousness but also include the coarse forms perceived by the eye, ear, nose, tongue, and body consciousness. Since form is relative to mind, there is the concept of form-dust, yet there is no specific term for "mind-dust." Instead, the term "dharma-dust" encompasses both, with form occupying half and mind occupying the other half. Dharma includes both form-dharma and mind-dharma.

When Aniruddha, without eyes, perceives form, he perceives both coarse and subtle forms. If coarse forms are not seen, how can subtle forms be seen? Without eyes, there is naturally no eye-consciousness, so it must be the mental consciousness that perceives form. The forms perceived, included in the dharmāyatana, are distinct in both their coarse and subtle aspects.

Answer: The eleven form-dharmas are: eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, form-dust, sound-dust, smell-dust, taste-dust, touch-dust, and finally, the form included in the dharmāyatana.

The form included in the dharmāyatana encompasses: the dharma-dust included in the form-dust, the dharma-dust included in the sound-dust, the dharma-dust included in the smell-dust, the dharma-dust included in the taste-dust, and the dharma-dust included in the touch-dust.

The dharma-dust of the form included in the dharmāyatana cannot appear alone; it must appear simultaneously with the five dusts (forms, sounds, smells, tastes, touches) and is discerned by the consciousness associated with the five senses (the five concurrent consciousness). Therefore, the form included in the dharmāyatana, when discerned by consciousness, must appear simultaneously with the coarse aspects of the five dusts. Without these coarse aspects, there are no subtle aspects. Aniruddha lacked the eye faculty; his physical eyes could not perceive form. When he perceived form, it was always with the divine eye. With the divine eye, one perceives form; nothing formless is unseen.

The concept of dharma-dust is quite broad. All dharmas are dharma and are called dharma-dust. "Dust" (chen) refers to worldly phenomena, like dust, constantly shifting without pause. In the Śūraṅgama Sūtra, the World-Honored One calls it "guest dust" (kèchén) – it is a guest of the world, unable to abide permanently, arising and then perishing; it is not the host.

The host of the world is the eighth consciousness. The eighth consciousness is also a dharma, but it is the unborn and unperishing dharma, the permanent dharma. It is not dust; it is not the dust-phenomena that drifts in the world and then perishes. It is not the appearance of afflictions and weariness (karmic dust). It is the appearance of transcendent stillness and coolness. Therefore, if someone is burning with afflictions, they should quickly take refuge in the eighth consciousness.

How to take refuge? Observe that all worldly phenomena are entirely the eighth consciousness, with nothing else. Observe that all appearances arising from one's own mind are entirely the eighth consciousness, with nothing else. Observe that all six sense faculties are entirely the eighth consciousness, with nothing else. Observe that all discriminating and knowing nature of one's own mind is entirely the eighth consciousness, with nothing else. Observe that all sensations and feelings of one's own mind are entirely the eighth consciousness, with nothing else. Thus, the functions and activities of the faculties, objects, consciousnesses, and the five aggregates are all entirely the eighth consciousness. Since everything is the eighth consciousness, what is there to discriminate? What is there to suffer? Where are the appearances of affliction and suffering?

After contemplating thus, suffering will be extinguished and cease. One will attain coolness and stillness and enter the stillness of Nirvana. Wrapped securely and completely by the eighth consciousness, not seeing a single dharma of the world – how delightful! To drink the nectar of the eighth consciousness alone – how refreshing!

However, if one cannot find the eighth consciousness, how can one take refuge in it? This is a semblance of refuge, an imagined refuge; it is not true refuge. One cannot remain there for long and will emerge again. It is not ultimate. So what should one do? Quickly realize the eighth consciousness! Quickly perfect the six pāramitās and the thirty-seven factors of enlightenment! The semblance of suchness-samādhi (the samādhi based on the imagined true suchness) cannot exert true power; it lacks great strength. One must realize it to give rise to the true suchness-samādhi. Only then can one have true reliance; only then is it ultimate.

Observation before realization is called imagination and conjecture. Only after realization does one have the ability and wisdom to observe and truly extinguish suffering to attain coolness. However, observation before realization also has a certain effect; it can temporarily suppress afflictions.