Section Two: Observing the Mind to Eliminate the View of Self

The five aggregates (pañca-skandha) are the form aggregate, feeling aggregate, perception aggregate, volitional formations aggregate, and consciousness aggregate. The form aggregate refers to the functions and activities of the physical body, while the feeling, perception, volitional formations, and consciousness aggregates constitute the functions and activities of the six consciousnesses. Together, they form the five aggregates. The form aggregate also cannot function independently of the six consciousnesses.

I. Observing the Selflessness of the Three Types of Feeling in the Six Consciousnesses

The feeling aggregate is the sensation of the six consciousnesses, including painful feeling, pleasant feeling, and neutral feeling (neither painful nor pleasant). The eye consciousness has feeling, the ear consciousness has feeling, the nose consciousness has feeling, the tongue consciousness has feeling, the body consciousness has feeling, and the mental consciousness has feeling; all six consciousnesses have feeling. For example, when the eyes see a form, whether it’s a Buddha statue, flowers, or anything else, the eye consciousness experiences feeling—whether the light is dim or glaring, whether the visual object is comfortable to look at, and so on. The mental consciousness also experiences feeling—comfort or discomfort, liking or disliking, or neutral feeling. When the eyes see sunlight, the eye consciousness experiences feeling; if it feels too glaring, one avoids it; if it feels mild and comfortable, one likes and clings to it. This is the painful feeling, pleasant feeling, and neutral feeling (neither painful nor pleasant) of the eye consciousness. When looking at a Buddha statue, the eye consciousness enjoys the color and luster of the statue, delights in its form; the mental consciousness discerns the thirty-two major marks and eighty minor marks, giving rise to feelings of reverence and joy.

Painful feeling is the feeling of dislike, an inwardly distressing feeling. Pleasant feeling is the feeling of liking and comfort. Neutral feeling is a subtle feeling that cannot be described as like or dislike; it is an indifferent state of mind, a neutral feeling. This is the feeling when the eye sees form. The feeling aggregate is primarily the feeling of the mental consciousness, because the mental consciousness discerns content more broadly, subtly, and deeply, with richer connotations, making its feelings easier to observe. The feeling when the eye sees form is a phenomenon born of conditions; it is impermanent, subject to arising, ceasing, and change. Therefore, it is false, unreal, and illusory. Whatever is impermanent, arising, ceasing, and changing, is suffering. What is suffering is not the self. Therefore, the feeling aggregate is not the self.

When the ear hears sound, there is feeling. The ear consciousness may find a sound particularly harsh, experiencing painful feeling, and then one wishes to avoid it. Or, if it feels particularly gentle, pleasant feeling arises along with liking and clinging. While hearing sound, the mental consciousness also has feeling: if the sound feels noisy, painful feeling arises; if it feels gentle, pleasant feeling arises; or if the sound seems insignificant, neutral feeling arises. If the mental consciousness perceives the sound's content as vulgar or aggressive, painful feeling arises, and one dislikes hearing it. If it is praise, interesting content, or soft music, pleasant feeling arises, and one enjoys listening.

The mental consciousness also divides into painful feeling, pleasant feeling, and neutral feeling. The ear consciousness also divides into painful feeling, pleasant feeling, and neutral feeling. For what is liked, pleasant feeling arises; for what is disliked, painful feeling arises; or there is neutral feeling, detached from both pain and pleasure. Sometimes, when hearing sound, one feels indifferent, neither liking nor disliking it, hearing it or not is fine, it makes no difference—this is the neutral feeling when hearing sound.

When contemplating the emptiness of the feeling aggregate, one must observe what conditions have aggregated to produce this feeling. Whatever arises from the aggregation of conditions is illusory. Sound, the ear faculty, the ear consciousness, the eighth consciousness, the mental faculty, and seeds—only when these conditions aggregate can sound be heard and feeling arise. Therefore, any feeling the consciousness has regarding sound is illusory. All feelings are impermanent, arising, ceasing, and changing. Phenomena born of conditions are empty. Therefore, the feeling aggregate is not the self. Ultimately, upon contemplation, all these feelings are painful feeling. What is suffering is not the self. Therefore, the feeling aggregate is not the self.

When the nose smells an odor, both the nose consciousness and the mental consciousness have feelings: painful feeling, pleasant feeling, and neutral feeling. For example, when smelling a fragrance, if it smells pleasant, joy arises in the mind—here, there is pleasant feeling in the mental consciousness and also in the nose consciousness. If the smell is unpleasant, aversion and painful feeling arise—here, there is painful feeling in the mental consciousness and also in the nose consciousness. If the odor is neutral, neither fragrant nor foul, one feels neither liking nor disliking, indifferent—this is the neutral feeling.

These are the feelings when the nose smells an odor, comprising five types of feeling (pain, pleasure, sorrow, joy, and equanimity) or three types (painful feeling, pleasant feeling, and neutral feeling). To observe the emptiness of the feeling aggregate when smelling an odor, one must observe how this feeling aggregate arises and what the prerequisite conditions and causes are. Since the feeling when smelling an odor arises dependent on various conditions, the feeling aggregate is not inherently existent; it is impermanent, arising, ceasing, and changing; it is false, which means it is suffering. Therefore, the feeling aggregate is not the self.

When the tongue tastes a flavor, there is feeling, giving rise to three types: painful, pleasant, and neutral. There is feeling in the mouth both with and without food. Without food, the taste in the mouth is usually bland, something we are accustomed to, not particularly liked or disliked—this is the neutral feeling. When we have internal heat (e.g., inflammation), we may feel a bitter taste in the mouth; the tongue consciousness dislikes this bitterness, and the mental consciousness also dislikes it—this is painful feeling. During meditation, when saliva flows into the mouth, the tongue consciousness enjoys the sweet taste of the saliva, and the mental consciousness also enjoys it—both have pleasant feeling.

When tasting food or drink, the tongue consciousness and mental consciousness give rise to pleasant feeling for liked food and painful feeling for disliked food. For food that is neither liked nor disliked, it is neutral feeling. Practitioners do not cling to the taste object; they often maintain a neutral feeling towards food, indifferent to its quality, satisfied merely to be full—this is the mindset of a practitioner. Regardless of the taste, everything is indifferent, without pickiness or selection, neither liking nor disliking—this is the practitioner's neutral feeling. These feelings are phenomena born of conditions; all are impermanent, arising, ceasing, changing, and illusory; all are suffering. What is suffering is not the self. Therefore, the feeling aggregate is not the self.

When the body experiences contact, there are three types of feeling; both the body consciousness and mental consciousness have feelings. For example, while walking, feeling tired and fatigued; the body's various sensations—comfortable or uncomfortable, warm or not warm, hot or cold, thirsty or hungry—are known by both the body consciousness and mental consciousness, thus giving rise to painful feeling, pleasant feeling, and neutral feeling. Practitioners are generally indifferent to all feelings; whatever happens to this body is acceptable—tiredness, cold, heat, hunger, thirst, all conditions can be endured, felt as inconsequential—this is the practitioner's mindset of neutral feeling. These feelings are all phenomena born of conditions; all are impermanent, arising, ceasing, changing, illusory, and suffering. What is suffering is not the self. Therefore, the feeling aggregate is not the self.

Furthermore, there is the feeling of the solitary mental consciousness. In the scattered state of the solitary mental consciousness, when the mental consciousness thinks, ponders, or remembers, it can give rise to painful feeling, pleasant feeling, and neutral feeling. In dreams, while dreaming various dreams, it can also give rise to various painful feelings, pleasant feelings, and neutral feelings. In meditative absorption (dhyāna), when certain meditative states manifest and the mental consciousness perceives them, feelings arise. However, these feelings are mostly pleasant, comfortable, and blissful feelings of lightness and ease. In the fourth dhyāna and above, it is neutral feeling. In the desire realm dhyāna, there can also be some painful feeling. All these feelings are phenomena born of conditions; all are arising, ceasing, illusory, and unreal; they are impermanent and empty. Although there is pleasant feeling, once it passes, suffering is felt. Therefore, all feelings are ultimately suffering. Thus, the feeling aggregate is not the self.

II. How to Counteract Feelings

The feeling aggregate arises when you contact the six sense objects (āyatana), gain cognizance of the object—knowing it is sweet, painful, a scene, a smell, a sound—and then painful feeling, pleasant feeling, or neutral feeling arises. Only then does the feeling aggregate appear. The six consciousnesses attend to the six sense objects, then contact occurs, then reception and acceptance, then perception, discernment, and knowing, then the feeling aggregate is felt, then volition, decision-making, and the volitional formations aggregate acts.

In daily life, carefully examine your various feelings, examine what you are clinging to, what matters you care about, what things you expend mental effort and energy on. Once identified, analyze what this psychology is, what its significance is, and what the result is. Then, find ways to counteract your clinging and feelings. Doing this frequently will remove obstacles on the path, and progress in the Way will accelerate.

III. Observing the Selflessness of the Perception Aggregate

The perception aggregate (saṃjñā-skandha): Perception (saṃjñā) is the arising of an image in the mind, cognizing this image, grasping this image, and subsequently giving rise to verbal conceptualization and observation. For example, looking at a wall in front, one knows it is a wall; the eye consciousness and mental consciousness grasp the image of the wall, giving rise to words, language, thoughts, and views related to the wall—this is called perception. Mental activities and functions such as cognizing, observing, etc., are called the perception aggregate.

When does perception arise? The perception aggregate is the six perception bodies (ṣaḍ-vijñānakāya). It arises whenever the six faculties contact the six sense objects. When the eye sees form, there is perception: for example, the eyes see a Buddha statue, cognize it as a Buddha statue, grasp it as a Buddha statue, and give rise to words and language about the Buddha statue. This cognizing includes the cognizing of the eye consciousness and the cognizing of the mental consciousness. The perception aggregate and cognizing faculty when the eye sees form are born dependent on various conditions; lacking one condition, they cannot arise; when one condition ceases, the cognizing faculty also ceases. The perception aggregate is impermanent, arising, ceasing, and changing; it is illusory and suffering. Therefore, the perception aggregate is not the self.

When hearing sound, there is perception: the mind cognizes the sound, grasps the image of the sound, gives rise to verbal concepts about the sound, and the perception aggregate appears. Questions like "What sound is this?", "What does this sound mean?", "What is its connotation?", "Is it good or bad?", knowing the sound's relevance and impact on oneself and the surroundings—all these belong to the category of the perception aggregate. Observing the process of the perception aggregate's arising, one knows that the perception aggregate when hearing sound is also a phenomenon born of conditions, dependent on certain conditions to arise. If the conditions are incomplete, the perception aggregate will not appear; when the conditions cease, the perception aggregate also ceases. Therefore, the perception aggregate is impermanent, arising, ceasing, and changing; it is also false and suffering. The perception aggregate is not the self.

When the nose smells an odor, there is perception. The nose consciousness and mental consciousness simultaneously cognize the smell object, grasp the verbal concept of the smell object, and engage in observation and thinking about the smell object. The nose consciousness directly perceives whether the smell is fragrant or foul, whether it is pungent; the mental consciousness discerns the connotation of the smell object, knowing what kind of object emits it and its effect on the body. This knowing is grasping—grasping the image of the smell object, grasping the name and form of the smell. Subsequently, there is further observation and thinking, giving rise to various thoughts, views, and understandings—this is the perception aggregate when smelling an odor. This perception aggregate depends on various conditions, born from the Tathāgatagarbha; it is a phenomenon born of conditions, an unreal phenomenon; an impermanent phenomenon, arising, ceasing, and changing, is empty. What is empty is suffering. Therefore, the perception aggregate is not the self.

The perception aggregate when the tongue tastes a flavor: When tasting, the tongue consciousness and mental consciousness know whether it is sour, sweet, bitter, or spicy. After knowing, they grasp the name and form of this taste object, followed by verbal discrimination, observation, thinking, and various mental activities arise—all these constitute perception. This too is a phenomenon born of conditions. Phenomena born of conditions are empty. Therefore, the perception aggregate is not the self.

Furthermore, when the body experiences contact, there is perception—the knowing of the body's various feelings is perception. For example, knowing whether one is currently hungry or full, knowing whether one is tired or comfortable, knowing the feeling of the feet touching the ground while walking, etc., followed by verbal observation and thinking—a series of mental activities arise. These mental activities are all born of conditions; therefore, they are impermanent, arising, ceasing, and changing; they are illusory, empty, and suffering. Therefore, the perception aggregate is not the self.

Additionally, there is the mental consciousness's own solitary perception, such as recollection, planning, intention, deluded thinking, pondering problems, observing principles, etc.—all these belong to the mental consciousness's perception, subsequently giving rise to verbal observation and establishing names and forms. This solitary mental consciousness's perception arises dependent on various conditions like the eighth consciousness, the mental faculty, and mental objects (dharmas). Therefore, it is a false, impermanent, changing phenomenon; it is suffering, empty, and not-self.

IV. How to Observe the Unreality of the Perception Aggregate

Perception itself is arising and ceasing, impermanent. You cannot make it continue thinking indefinitely; you cannot prevent its content from changing or keep it thinking about one thing constantly. No matter how the mental consciousness thinks, once the mental faculty (manas) deems the matter unimportant and there are more important things to do, the mental consciousness shifts to other tasks and no longer has the mind to think about it. When one cannot sleep at night due to thinking, it is because the mental faculty cannot let go of matters, prompting the mental consciousness to think back and forth. Once the mental faculty empties the mind and releases the matters, the mental consciousness ceases immediately, and one falls asleep.

The arising, ceasing, and changing perception comes from nowhere and goes nowhere; it leaves no trace when coming or going. Where is perception found to be the self? When thoughts are numerous, if you try to trace the thoughts and ideas, you ultimately find no trace. Even while thinking, the thought is empty. What is a thought? What is thinking? Where are the people and events being thought of? Where are the principles being pondered? What is the consciousness that thinks? It cannot be grasped; nothing is obtained; it is utterly empty. Impermanent phenomena arising and ceasing cannot be clearly explained; you cannot grasp them even if you try; looking back, there is no trace at all.

Last night withered branches battered by wind and rain, this morning mist and dew under the slanting sun; Thoughts of old acquaintances from past lives, forgotten in this life, become strangers. What is there to think about?

V. Observation of the Volitional Formations Aggregate

The volitional formations aggregate (saṃskāra-skandha): "Formations" (saṃskāra) refers to the various operational activities of the six consciousnesses—bodily, verbal, and mental—the various functional activities created by the six consciousnesses. Actually, it also includes the operational activities of the seventh consciousness, because the seventh consciousness's own operational activities can also obscure the mind, veiling the functional activities of the eighth consciousness. "Formations" means operating, functioning, moving; whatever is moving, acting, performing various functions, changing—all belong to the volitional formations aggregate.

Bodily formations refer to a series of activities inside and outside the body. External bodily activities can be noticed by others; internal activities are harder for others to detect. External activities include walking, standing, sitting, lying down, welcoming, seeing off, bending, stretching, bowing, raising the head, and other limb movements. Internal activities include breathing, blood circulation, heartbeat, pulse, cell metabolism, etc. Verbal formations include expressions through language, sounds, and writing, various internal observations, etc., including meaningful and meaningless language and sounds, language with and without greed, hatred, and delusion. Mental formations are the various thought activities within the mental consciousness, including meaningful thinking and meaningless random thoughts, mental activities and mental factors (caittas) with and without greed, hatred, and delusion.

The volitional formations aggregate specifically manifests as the operation of the volition (cetanā) mental factor of the six consciousnesses, giving rise to deliberating and deciding activities. The operation of all mental factors of the six consciousnesses belongs to the volitional formations aggregate. When the eye sees form, after the eye consciousness seeds are delivered one by one, the mental factors of the eye consciousness begin to operate. One mental factor after another operates in turn, and the eye consciousness engages in discernment and discrimination activities—this belongs to the formations of the eye consciousness.

The formations of the ear consciousness: When hearing sound, ear consciousness seeds arise one by one, mental factors operate continuously; after attention (manasikāra), there is contact (sparśa), then feeling (vedanā), then perception (saṃjñā), then volition (cetanā), giving rise to various deliberations and decisions. The ear consciousness can then continuously engage in discernment and discrimination activities. When the nose smells an odor, the nose consciousness also has the volitional formations aggregate; nose consciousness seeds are delivered one by one, the nose consciousness continuously engages in discernment activities, and mental factors operate constantly. The volitional formations aggregate of the tongue consciousness: When tasting flavor, tongue consciousness seeds arise one by one, the mental factors of the tongue consciousness operate continuously, giving rise to deliberation and decision, continuously engaging in the activity of discerning flavor objects.

The volitional formations aggregate of the body consciousness includes the delivery of consciousness seeds and the operation of mental factors; the body consciousness continuously discerns various touch objects, giving rise to deliberation and decision. The volitional formations aggregate of the mental consciousness includes the delivery of consciousness seeds and the operation of mental factors; the mental consciousness itself continuously engages in discernment and recognition activities. What constitutes these activities is the operation of consciousness seeds. Therefore, no matter what kind of activity, it is arising, ceasing, and false; it is not the self.

VI. Observing the Emptiness of the Consciousness Aggregate

The consciousness aggregate (vijñāna-skandha) is the discerning, discriminating nature of the six consciousnesses. For example, the eye consciousness's function of seeing form is its discerning, discriminating function regarding visual objects; this is the consciousness aggregate of the eye consciousness. The discerning function of the six consciousnesses regarding the six sense objects and all phenomena, their function of knowing the six sense objects, is called the consciousness aggregate. The entire process of discerning the six sense objects is the operational process of the consciousness aggregate.

The prerequisite conditions for the arising of the six consciousnesses' discernment are: First, the six faculties must exist and be normal, without damage or abnormality. Second, the internal six sense objects must exist. Third, the mental faculty must attend to the six sense objects, wanting to know them. At this point, the six faculties contact the six sense objects, and the eighth consciousness gives birth to the six consciousnesses. Simultaneously with the birth of the six consciousnesses, the five universal mental factors (pañca-sarvatraga) begin to operate upon these six sense objects.

Actually, at the very moment the six consciousnesses are about to be born, in the seed state, they are already attending to the six sense objects. Then the six consciousnesses are born and contact the six sense objects. Finally, the volition mental factor can determine the six sense objects, giving rise to a decisive mind. Once the final decision arises, the six consciousnesses' discernment of the present six sense objects concludes, and attention shifts to other six sense objects to continue discernment activities. If the six consciousnesses simultaneously discern multiple objects, attention is scattered, the six consciousnesses cannot focus, and concentration (samādhi) will not arise. In this way, the discerning wisdom (prajñā) of the six consciousnesses is insufficient, their discerning nature weak, their knowing unclear, and mistakes are easily made. Unless one has strong concentration and is well-trained, one can perform multiple tasks with one mind, have multiple abilities with one mind. Therefore, training the focusing power of the six consciousnesses can generate wisdom.

The six consciousnesses and the seventh consciousness are all born from consciousness seeds delivered by the eighth consciousness. These seeds are delivered one by one, forming the sixth and seventh consciousness minds. Simultaneously with their formation, they begin to operate, performing the function of discernment, able to know all objects. The consciousness mind is also consciousness born from consciousness seeds arising and ceasing moment by moment, like a water flow formed by drops of water continuously flowing. The water flow is like the stream of the sixth and seventh consciousnesses; each drop of water is like a consciousness seed. Consciousness seeds can also be likened to electrons—electrons are formless and invisible, but when the switch is turned on, electrons are delivered one by one, sequenced consecutively, forming an electric current. Once the current passes through a light bulb, the light shines, and the functional effect of the electrons manifests.

These consciousness seeds, delivered one by one by the eighth consciousness, form a stream of consciousness; the six consciousnesses appear and have the function of discerning the six sense objects. One consciousness seed arises, ceases, returns to the eighth consciousness; the next arises, ceases, returns to the eighth consciousness; continuous arising and ceasing forms the six consciousnesses. With mental factors cooperating, there is discernment. The discernment of the six consciousnesses is essentially discontinuous discernment; it’s just that the flow is so fast we cannot detect the discontinuity.

It is like electrons: one electron arises and ceases, another arises and ceases, continuously forming an electric current. The current appears continuous but is actually discontinuous; it’s just that the arising and ceasing are too fast for us to detect the discontinuity. However, the phenomenon of a weakening current can still be observed: when the delivery of electrons slows down slightly, the number of electrons decreases, and the current changes.

Water flow is similar: if the number of water drops delivered decreases, or the flow splits, or the delivery speed slows, the water flow weakens, and the flow rate decreases. Similarly, if the six consciousnesses attend to and contact different six sense objects, their discerning nature weakens, just like water being diverted reduces the force of the flow. After consciousness seeds are diverted, the power of discernment weakens, the discerning nature becomes weak, and wisdom becomes inferior. When we practice meditation (dhyāna), we aim to focus the six consciousnesses on one object, attend to one place, contact only one point; thus, consciousness is not diverted, its force becomes strong, discerning power becomes strong, and wisdom becomes high.

To observe the emptiness of the six consciousnesses and subsequently eliminate the view of self regarding the conscious mind, we must contemplate the falsity and impermanence of the conscious mind and the moment-by-moment arising and ceasing of consciousness seeds. To observe the falsity and impermanence of the conscious mind, observe the impermanence of the six consciousness minds. Consciousness formed from consciousness seeds is like water flow formed from water drops: water drops flow out rapidly and continuously, circulating and flowing, forming a continuous water flow. If one believes a real water flow exists, it is an illusion; one is deceived by the false appearance of the water flow. Consciousness seeds delivered one by one rapidly form consciousness; believing there is a continuous conscious mind discerning is also an illusion. Deep contemplation of this principle can eliminate the wrong view of the conscious mind as the self.

Observing the moment-by-moment arising and ceasing nature of the conscious mind, which forms what seems like a continuous function of discerning and knowing—is this discerning and knowing function of the conscious mind false? Of course, it is all illusory and unreal; there is no real discerning nature. The conscious mind and its discerning function cease when they cease; they are impermanent, arising, ceasing, and changing; they are false and conditioned. When causes and conditions exist, consciousness arises; when causes and conditions cease, consciousness seeds no longer arise, and consciousness disappears. Therefore, the six consciousnesses are not the real self.

If the eighth consciousness does not deliver consciousness seeds, the six consciousnesses lose their discerning function, resulting in phenomena like having eyes but not seeing form, having ears but not hearing sound—nothing can be discerned. Usually, we can practice observation at the point where the six faculties contact the six sense objects, at the point where the six consciousnesses discern the six sense objects, observing the falsity, arising-ceasing nature, impermanence, and selflessness of this conscious mind that knows all phenomena. Thus, the wrong knowledge and wrong views that the conscious mind is the self, is real, and exists eternally are eliminated; thus, the view of self regarding the conscious mind is severed. Then one knows the conscious mind is not the self, the function of the conscious mind is not the self; none are real, all are false. The mind that can feel all things, the conscious mind that discerns all things, including the bodily, verbal, and mental actions created by this conscious mind, are all false, impermanent, empty, and without self.

VII. Why is the Conscious Mind Impermanent?

First, the conscious mind flows continuously without abiding, arising and ceasing moment by moment, formed by consciousness seeds. For example, an electric current is formed by electrons arising and ceasing continuously one after another, forming a kind of flowing nature; this flowing nature is the electric current, which has the function of producing and emitting light. Similarly, the conscious mind is formed by seeds flowing out one by one, forming a stream of consciousness. The first seed flows out and ceases; the second seed flows out in the same position and ceases; the third seed flows out and ceases—thus forming a consciousness stream, which has the discerning nature. The first consciousness seed comes out, contacts the six sense objects, but cannot discern clearly; the second consciousness seed comes out and continues discerning, still not clearly; the third seed comes out and can discern somewhat clearly; the more seeds flow out, the clearer the discernment becomes.

These seeds reside in the eighth consciousness and are delivered by it. When the eye sees form, initially it’s unclear; only after looking for a while can it become clear—the discernment of the six consciousnesses is all like this. The Buddha said that in the snap of a finger, 81,000 arising-ceasing seeds are delivered; one arises and ceases, another follows, arises and ceases, continuously forming a stream of seeds, enabling the conscious mind to discern all phenomena. Therefore, the conscious mind arises and ceases moment by moment; it is impermanent. What is impermanent is not the self.

Second, the conscious mind can cease under five circumstances: during dreamless sleep, when unconscious, at death, upon entering the state of no-perception (asaṃjñi-samāpatti), and upon entering the state of cessation (nirodha-samāpatti). In these five states, there is no seeing, hearing, feeling, or knowing nature; there is no discerning by the conscious mind. Since the conscious mind can cease, it is impermanent, changing, suffering, and therefore not the self.

Third, the conscious mind arises from non-existence; it does not inherently exist. When the six faculties contact the six sense objects, the eighth consciousness produces the six consciousnesses, which then discern the six sense objects. Since the conscious mind is produced, not inherently existent, it is false, impermanent, suffering, changing, not the self, without self-nature.

Fourth, the conscious minds of sentient beings are always changing and unstable. What was very liked a moment ago becomes disliked shortly after; an idea considered brilliant a moment ago changes shortly after; a plan just made is canceled shortly after. Thoughts constantly change; ideas constantly alter. One deluded thought arises and ceases; the later thought negates the former; promises made are hard to keep; joy, anger, sorrow, and happiness are impermanent; plans and intentions often change. One cannot even grasp one’s own mind, nor know what one truly wants to do or how to be; others find it even harder to grasp one’s thoughts. The more this mind is observed, the more impermanent and unreliable it seems. Therefore, the conscious mind is unreal; it is not a real, reliable, dependable self. Thus, the observation of the falsity of the conscious mind is completed. If the mental faculty repeatedly confirms this principle in samādhi, the wrong view of the conscious mind as the self is considered severed.

VIII. Observation of the Consciousness Aggregate

When observing the consciousness aggregate within the five aggregates (feeling, perception, volitional formations, consciousness), observe the functional activities generated by consciousness seeds forming the seven consciousnesses, focusing primarily on the functional activities of the six consciousnesses. After the consciousness seeds of feeling, perception, volitional formations, and consciousness are delivered, they form the six consciousnesses; only then do the various functions of the six consciousnesses arise. After the six consciousnesses are born, there is feeling, then the discerning function of consciousness, then volitional formations—all the functional activities of the feeling, perception, volitional formations, and consciousness aggregates. One must carefully observe each specific functional activity clearly, not missing a single one. It is important to know that after consciousness seeds are born, the conscious mind has these functions. Observing this clearly enables realization in both Mahāyāna and Hīnayāna.

Within the consciousness aggregate, primarily observe the falsity of feeling. The five aggregates still center on the feeling aggregate; sentient beings all regard their feelings as real, using feeling as the center to unfold the bodily, verbal, and mental activities of the five aggregates. Observe how this feeling is unreal, arising-ceasing, empty, suffering, and not the self. Then proceed to observe the perception and volitional formations aggregates. The perception aggregate is grasping, apprehending forms, apprehending forms in the mind, discerning and discriminating, or various thoughts and thinking. The volitional formations aggregate: where there is consciousness, there are formations, because consciousness necessarily operates; after consciousness operates, there is feeling, perception, and the discerning function. Once the content of consciousness seeds forming consciousness is clearly observed, both Mahāyāna and Hīnayāna practice realization on this point. Future realization wisdom will be very profound; enlightenment will directly reach the level of consciousness-only (vijñapti-mātratā). This enlightenment will be much deeper and more thorough than Chan (Zen) enlightenment. Realizing the level of consciousness, wisdom becomes very deep, and one will quickly attain the wisdom of consciousness-only (vijñāna-jñāna) in the future.

IX. Whatever Arises, Ceases, and Changes Cannot Be the Self

Only after consciousness seeds are born do the functional activities of the five aggregates exist; if not born, they do not exist. So, are all the functional activities of the five aggregates real? Are they the self? Is the self so rigidly defined, so controlled? Is the self arising and ceasing, unstable? Can such ungraspable functional activities of the five aggregates be the real self? Can the five aggregates, which live only by eating and starve to death without food, be the self? Can the five aggregates, which maintain life activities only with air and cease activity without air, be the self? Can the five aggregates, which can walk, stand, sit, and lie down only with replenished qi and blood but become stiff as wood without them—rigidly constrained by various conditions—be the self? What is there to cling to or treasure in such an un-free, uncontrolled five-aggregate body?

Within the physical body, the seeds of the four great elements (mahābhūta) are arising, ceasing, and changing moment by moment. The cells in the body are renewing and metabolizing moment by moment; within a short time, cell tissues are completely renewed; the blood in the body is entirely replaced, no longer the previous blood. Internal organs are completely renewed within a period; even the entire body's tissues, organs, muscles, tendons, etc., are completely renewed and changed. Finally, the bones in the body are completely renewed. The entire body, from inside to out, top to bottom, completely changes, no longer the former body. Therefore, our appearance is always changing; at a certain age, one's appearance differs greatly from youth, even unrecognizably so. Everyone is completely different from their childhood self. Those who have suffered major illnesses may have completely different appearances and health, unrecognizable as the same person. How can such a body be oneself? How can it be another?

Then, when contemplating carefully, a wise person will not regard such a body as real or as oneself; they will not stubbornly insist "this is me" and cling greedily. Many people clearly know that such a body is fundamentally ungraspable and uncontrollable. So why not shift attention and energy to the spiritual realm, which we can grasp somewhat and whose seeds can be stored for future benefit, striving to increase one's prajñā wisdom?

X. Ālaya-vijñāna Does Not Belong to the Consciousness Aggregate

The Buddha said in the Saṃyuktāgama Sūtra that the five aggregates and eighteen elements (dhātus) are called sentient beings; these sentient beings are suffering, empty, and impermanent, not the real self. Realizing the truth of the Four Noble Truths and realizing the suffering, emptiness, impermanence, and selflessness of the five aggregates severs the view of self, attaining a portion of the merit and benefit of liberation. To realize selflessness, one must negate the meritorious functions of these five aggregates in profound samādhi, not regarding the functions of the five aggregates as real, not taking them as self or belonging to self; thus, the view of self is severed, and karmic retribution in the three evil destinies is simultaneously eliminated.

The consciousness aggregate spoken of in the Āgama Sūtras refers to the functional activities of the six consciousnesses, which are arising, ceasing, and changing; it does not refer to the ālaya-vijñāna. The "aggregate" (skandha) in consciousness aggregate means the obscuring function—obscuring the seven consciousness minds, causing them to recognize only the merits of the six consciousnesses without knowing they are all the functional activities of the ālaya-vijñāna. The ālaya-vijñāna does not obscure itself; therefore, it is not classified under the consciousness aggregate. Because non-Buddhists do not know they have an unborn, unceasing self-nature pure mind, they regard the consciousness aggregate as the real self and do not acknowledge the real Dharma-body Buddha, Tathāgatagarbha, ālaya-vijñāna; therefore, they cannot avoid the suffering of birth and death.

The consciousness aggregate itself has a discerning function. The functional activities of feeling, perception, volitional formations, and consciousness within the consciousness aggregate are also called the four aggregates; the four aggregates plus the form aggregate are called the five aggregates. The form aggregate is the body from the mother's womb until old age and death. The feeling aggregate is the feeling that experiences painful, pleasant, sorrowful, joyful, and neutral feelings from the six sense objects, obscuring the seven consciousness minds from recognizing the truth. The perception aggregate is discerning, apprehending forms, grasping—apprehending forms in the mind for discernment, such as names, concepts, etc., then the mind gives rise to grasping—this is the perception aggregate, obscuring the seven consciousness minds from recognizing reality. The volitional formations aggregate: "formations" means movement; continuous arising, ceasing, changing, flowing, and creating is movement, is formations; it also obscures the seven consciousness minds from recognizing the truth.

In summary, the consciousness aggregate is the functional activity of the six consciousnesses. The six consciousnesses are arising and ceasing; the consciousness aggregate must be arising and ceasing. The ālaya-vijñāna is unborn and unceasing; it does not belong to the consciousness aggregate. Although it is also called "consciousness" (vijñāna), its discerning nature is completely different from that of the six consciousnesses; the two cannot be confused.

XI. Manifestations of Taking Feeling as the Self

Among various views of self, those who take the feeling aggregate as the self are the most numerous. Many people emphasize the feeling aggregate, creating karma for the sake of feelings, suffering for the sake of "face"—making the physical body suffer for the feelings of the conscious mind. Historically, many have died to leave a name, called "fame lasting a thousand autumns"; dying for righteousness, for face, for vanity, for reputation, for...—all are people with deep views of self. These people all take the conscious mind as the self, clinging to it more severely than to the physical body. Only when self-grasping (ātma-grāha) is completely severed can the clinging to the feelings of the conscious mind be completely severed, although habits may occasionally still arise.

Because sentient beings take the feeling aggregate as the self and cling to it, for the sake of inner feelings, they give rise to greed and hatred, creating immeasurable, boundless negative karma. If one does not take the feeling aggregate as the self, does not cling to it, does not greedily cling to agreeable feelings, does not resist disagreeable feelings, then greed and hatred will not arise, and one will not unknowingly create negative karma. The most prominent characteristic of sentient beings in the Sahā world is greed, hatred, and delusion. The most universal affliction in the human desire realm is greed. Even after studying the Buddha Dharma, understanding some karma, knowing greed is the root cause of sinking in birth and death, due to heavy karmic obstacles, one still cannot subdue greed. Whether lay or monastic, subduing all afflictions is extremely difficult. Because through immeasurable kalpas of birth and death, habits are deeply ingrained and hard to shake.

XII. The Mental Consciousness in Samādhi is Also an Arising-Ceasing Phenomenon

The most fundamental teaching in Buddhism is the Hīnayāna Dharma of the Four Noble Truths: suffering, origin, cessation, and path. Observe the suffering of the five aggregates, understand the truth of the origin of the suffering of the five aggregates, know the truth of the cessation of the suffering of the five aggregates, and cultivate the truth of the path leading to the cessation of the suffering of the five aggregates. Then, one by one, observe the suffering, emptiness, impermanence, and selflessness of the five aggregates. Only when deeply recognized inwardly can one sever the view of self and realize the first fruit (srotāpanna), eliminating karmic retribution in the three evil destinies from then on. According to the Buddha's teachings, using wisdom for observation also cannot be separated from the practice of precepts, the practice of samādhi, and causes and conditions of merit.

During observation, the falsity of the consciousness aggregate is particularly hard to observe, especially because the mental consciousness is too subtle and vast. If one can observe all the functional activities of the mental consciousness and then negate them one by one, realizing the falsity of these conscious functions is also very difficult. If one can deeply understand the nature of the six consciousness minds and observe all the functions of the conscious mind within samādhi, one can be assured of thoroughly severing the view of self.

The states of the mental consciousness are very broad. Ordinary practitioners easily know that the scattered and affliction-ridden consciousness is arising, ceasing, and false. They often do not know that after the mental consciousness enters samādhi, becoming subtle and pure, without deluded thoughts, without thoughts, it is still an arising, ceasing, false mental consciousness, not the real self. This is the samādhi state of the mental consciousness, not the unchanging true mind state. Since it is a state, the state is a mental object (dharma-āyatana). The mental object is the object discerned by the mental consciousness. The one knowing one has entered a samādhi state is the mental consciousness; it is an arising-ceasing phenomenon, not the self, not real. Because after exiting samādhi, the samādhi state is gone, thoughts arise again. Such a changing, arising-ceasing phenomenon is a false phenomenon, not a real, unchanging phenomenon.

The Sixth Patriarch (Huineng) said: "The nāga (great being) is always in samādhi; there is no time not in samādhi." The true mind is forever in samādhi; there is no exiting or entering samādhi, no increase or decrease, no change. The Buddha also said in the Śūraṅgama Sūtra: "Maintaining inner leisure is still just the discriminating shadow-play of mental objects." The Buddha was speaking precisely of this situation of entering samādhi. He foresaw that sentient beings of later times would have difficulty distinguishing true from false, especially in the Dharma-ending age, when sentient beings have little merit and wrong views are rampant, unable to recognize and distinguish true and false. The World-Honored One specifically pointed this out in the Śūraṅgama Sūtra to warn future generations. Only by recognizing that the mental state in samādhi is also false can the view of self be completely severed. If one regards the mental consciousness in samādhi as the unborn, unceasing true mind, one cannot attain the fruition of either Mahāyāna or Hīnayāna; one remains a worldly person clinging to the arising-ceasing conscious mind as the self.

XIII. The Arising-Ceasing Operation of the Mental Consciousness Has No Autonomy

Question: Does the mental consciousness cease after discerning a mental object? During the day, mental objects constantly change, arising and ceasing. When the consciousness is not asleep, is it only the five-sense-accompanied consciousness and the solitary mental consciousness following the mental objects' constant shifts? Does it cease only during dreamless sleep?

Answer: After the mental consciousness discerns one mental object and completes its operation regarding that content, it ceases on that mental object. Following the direction of the mental faculty, it arises and discerns on another or two mental objects, then ceases, then arises again elsewhere. The mental consciousness is like this—following the mental faculty's grasping, constantly arising and ceasing, without a shred of autonomy. Therefore, the mental consciousness is utterly false and unreal; it is definitely not the self or belonging to the self. One should no longer regard such a consciousness as the self.