What Is the Relationship Between the Reflection in the Mirror and the Mirror Itself?

When consciousness applies mental attention to the form dharma-dust, the vijnana-seeds flow onto the form dharma-dust. When consciousness applies mental attention to the sound dharma-dust, the vijnana-seeds flow onto the sound dharma-dust. When consciousness simultaneously discerns various dust-objects, it must constantly switch between dust-objects to apply mental attention, or it can apply mental attention simultaneously. Without meditative concentration, the mind becomes scattered. When the discernment of two dharma-dusts has a primary and secondary distinction, more mental attention is applied to the primary aspect, and less to the secondary aspect. When consciousness switches its mental attention to discern, there is knowing and not knowing; but when applying mental attention simultaneously to discern, all dust-objects are known, with distinctions of knowing more or knowing less.

When the eye sees form, can it not simultaneously hear sound? Can it not simultaneously smell fragrance? Can it not simultaneously feel touch? Can it not simultaneously walk? Can it not simultaneously speak? Can it not simultaneously recall? All are possible. Discernment must have primary and secondary aspects, some clear and some unclear. When mental attention switches extremely rapidly, the discerning mind does not perceive that the discernment is discontinuous; it is just like watching a movie. The vijnana-seeds of consciousness can simultaneously arise on the six dusts; this is equivalent to river water dividing into branches—the force is weak, discernment is unclear, and wisdom cannot arise. This occurs when there is no power of concentration. When the power of concentration is quite good, one can attend to multiple things with one mind; consciousness is powerful in every aspect, discernment is clear everywhere, and wisdom is present everywhere.

Consciousness can simultaneously manifest two or three mental factors of attention; the five universally functioning mental factors operate on two or three dharmas—this is all possible. It is even possible for multiple mental factors of attention to appear, but the force will be weak, the power of discernment will not be strong, and especially when subtle discernment is required, its power will be weak. Consciousness can simultaneously apply mental attention to sound dharma-dust, to form dharma-dust, and also to touch dharma-dust, fragrance dharma-dust, and taste dharma-dust, with vijnana-seeds flowing simultaneously. To manage all of them well and discern clearly requires considerable skill and very good meditative concentration.

For example, an acrobat must not only balance on the rolling wheel beneath his feet but also keep a water cup steady on his head, and simultaneously spin the rings in his hands. To manage several tasks well, coordinating them into a unified whole, requires a certain amount of training. Training not only trains the six consciousnesses but also actually trains the manas-root, enabling the manas-root to coordinate all actions, taking all factors into account and balancing them. The vijnana-seeds of consciousness must not only flow simultaneously; the vijnana-seeds of the manas-root must also flow simultaneously onto several dharmas. This is like river water dividing into branches, yet without diminishing its force, which requires a high degree of coordinated focus. Therefore, concentration does not only mean focusing attention on a single dharma; one can concentrate on multiple dharmas, managing them comprehensively and grasping them skillfully.