The State Between the Cessation of the Previous Thought and the Arising of the Next: What Is It?

When the previous thought has ceased and the subsequent thought has not yet arisen, it does not mean that the seven consciousnesses have been extinguished or that they have not been born. On the contrary, all seven consciousnesses exist and are functioning. Among them, the seventh consciousness can only be extinguished when a fourth-fruit arhat enters the state of nirvana without residue. Others lack the capability to sever it; ordinary beings are incapable of extinguishing it. While bodhisattvas on the stages and all Buddhas possess the ability to extinguish it, they are unwilling to do so. Therefore, the seventh consciousness remains unceasing. When we occasionally have no thoughts or are in the intermediate state between the arising of thoughts, the mind of consciousness or the five sensory consciousnesses have not been extinguished; they still exist and are functioning. At this time, there is still an awareness present, knowing that one has no thoughts temporarily. This awareness is the deluded mind dominated by consciousness, which is subject to arising and ceasing. If one mistakes this mind for the eighth consciousness, it is a case of erroneous awakening.

In this state, the eye consciousness can still perceive forms, the ear consciousness can still hear sounds, the nose consciousness can still smell scents, the tongue consciousness can still perceive tastes in the mouth, the body consciousness can still perceive bodily comfort or discomfort, and the mind consciousness can still know whether one has thoughts or not. At this time, all six consciousnesses are present, the mental faculty (manas) is also present, and the eighth consciousness necessarily exists. Thus, it is evident that when there are no thoughts, all eight consciousnesses are present. So, what is it in the interval when the previous thought has ceased and the subsequent thought has not yet arisen? This is a temporary state of concentration where the mind consciousness does not cling to mental objects. Within it, the mind consciousness still exists; it is not only the eighth consciousness. Therefore, awakening at this moment does not necessarily lead to realization of the eighth consciousness. If the mind consciousness is without thoughts and does not know or recognize the eighth consciousness, then it is even less possible to awaken to it.

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

However, ordinary people lack the capacity to awaken to the eighth consciousness because they do not possess the necessary conditions for awakening. The minds of ordinary beings and non-sages are far from being subdued; they are fundamentally unqualified to be noble bodhisattvas. Therefore, they cannot clearly realize the eighth consciousness within this state and thereby attain genuine awakening. Consequently, they often mistake the thoughtless mind consciousness for the true mind, the eighth consciousness, resulting in erroneous awakening—a mistaken understanding.

The true mind and the deluded mind coexist simultaneously. Finding the deluded mind is easy, but seeking to find the true mind is extremely difficult. This requires specific causes and conditions. If the causes and conditions are not sufficient, 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 engage in cultivation following awakening. The thoughtless mind consciousness and the eighth consciousness are particularly easy to confuse. Many people believe that a thoughtless mind consciousness is the eighth consciousness. In reality, the eighth consciousness exists continuously regardless of whether you have thoughts or not; it is not something that comes into being later through cultivation.

When ancient patriarchs engaged in Chan practice and attained awakening, some awakened upon seeing forms, some upon hearing sounds, some upon being struck or shouted at, and some even upon being squeezed by a door. The ways of awakening are diverse and highly flexible. It is not necessary to be without thoughts to awaken; in fact, attempting to awaken while thoughtless is extremely difficult. Therefore, patriarchs did not permit their disciples to cultivate concentration without thoughts. Even if concentration without thoughts is achieved, it cannot lead to awakening.

By studying more Chan gong’an (public cases), one can see that most patriarchs attained genuine awakening; thus, they were all people who had realized the Way. Modern people lack sufficient wholesome roots and merit; they often transmit the Dharma incorrectly, causing sentient beings to take detours in their practice. Our ability to discern is still inadequate; we cannot distinguish right from wrong. If the absence of thoughts were equivalent to the eighth consciousness, then when thoughts reappear moments later, would the eighth consciousness disappear? Wouldn’t that make the eighth consciousness subject to arising and ceasing? Clearly aware and distinctly perceiving—"clearly aware" is knowing, "distinctly perceiving" is also knowing. As long as there is knowing, it is the deluded mind. The true mind does not know; it is not clearly aware nor 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 dusts (sensory fields) is not the true mind. The true mind does not know the objects of the six dusts; 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 genuine awakening! The mind consciousness is sometimes free from thoughts; it is an aware knowing. This is still knowing; a mind that can know the six dusts is not the true mind. Everyone should compare this with the teachings of ancient Chan patriarchs. Examine how the patriarchs awakened, when they awakened, and what the content of their awakening was.

When the Sixth Patriarch awakened, he realized the five "how unexpectedly" regarding the self-nature. If one were to awaken to a thought-free, aware knowing mind, one could never realize these five aspects of the self-nature. Comparing this with the Heart Sutra: the true mind neither arises nor ceases and is eternally unchanging. This aware knowing mind arises and ceases; it changes constantly and cannot remain unchanging forever. Whether this aware knowing mind is the true mind or the deluded mind should become clear in one's heart. This issue is too crucial; one must be extremely careful. Matters of life and death cannot be treated carelessly. Studying the Dharma requires caution and carefulness, seeking verification from multiple sources. If one studies incorrectly by mistake, it is not a matter of just one lifetime!