Chapter Four: Contemplation of the Mind as the Basis of Mindfulness (2)

Original Text: Furthermore, when the mind is surpassable, one knows the mind is surpassable.

Explanation: If the current scope of the mind is not yet the highest and should still be increased, one should know that one's mind should still be further elevated.

Observe what stage, level, or scope one's mind is at, how afflictions are, how the power of concentration (samadhi) and wisdom (prajna) are, and whether the aspiration (bodhicitta) is vast or very narrow. Turn back to observe one's own mind, observing the state of the mind in the practice of the Dharma—is it the greatest or not great enough? Is it the highest or not high enough? For example, someone may aspire: "I want to serve such-and-such sentient beings." Is this aspiration surpassable? It is very low, so it is still surpassable and should be further increased. For instance, someone may aspire: "I am satisfied just to transcend birth and death," or aspire: "I only need to sever the view of self and avoid the three lower realms." Is this aspiration surpassable? It is still surpassable; it is not high.

What is the highest aspiration? The Buddha's aspiration is the highest: to attain anuttara-samyak-sambodhi (unsurpassed, perfect enlightenment). Some people's goal is: "I only need to cultivate wholesome practices for the human and heavenly realms and be reborn in heaven to enjoy happiness after death." This is a small mind; the mind is still surpassable. Others aspire: "I only need to realize the mind and see its true nature (mingxin jianxing)," or "It is enough to become a tenth-ground bodhisattva." This aspiration is still surpassable. Only the aspiration to attain Buddhahood is unsurpassable. What is the Buddha's aspiration? To liberate immeasurable, boundless sentient beings, enabling them all to attain ultimate great liberation. This aspiration is unsurpassable. Upon becoming a Buddha, the Buddha is called the Unsurpassed, Perfectly Enlightened One (anuttara-samyak-sambuddha). The Buddha's mind is entirely an unsurpassable mind.

Then what about the minds of ordinary sentient beings? They are all surpassable. Even if someone has vast aspirations, sometimes the mind is not vast; it is always surpassable. Sometimes the mental state is incorrect, or the mind becomes small—for oneself, for an individual, for a small group, or for a slightly larger group. This mind is not vast; it is surpassable. Observe your own aspiration—is it surpassable or unsurpassable?

At every moment, there should be knowing (zhi). This knowing is vigilance, the mind's alertness. Introspecting what state one's mind is currently in is the self-witnessing aspect (svasaṃvedana or svasaṃvitti) of consciousness (vijñāna). Observing one's own mind is called the self-witnessing aspect. Actually, there is another mind that must also generate aspiration. Genuine aspiration requires the mental faculty (manas, the seventh consciousness) to simultaneously generate aspiration. Therefore, observing the mind also includes the sixth consciousness (mano-vijñāna) observing the mind of the mental faculty, and the mental faculty introspecting itself. However, this is very difficult to observe clearly, as the mental faculty is extremely subtle. Thus, observing the mind is not solely the self-witnessing aspect of the sixth consciousness; it also includes the self-witnessing aspect of the sixth consciousness and the self-witnessing aspect of the mental faculty. The self-witnessing aspect (svasaṃvedana) is the aspect that verifies the facts discovered by the conscious mind. The facts discovered include the mind of the mental faculty—verifying what kind of mind the mental faculty is, whether it is greedy, hateful, or deluded. Discovering this is called the self-witnessing aspect. If it is discovering the mind of the sixth consciousness itself or the mental faculty discovering its own mind, this is called introspection, introspecting one's own mind, which is the self-witnessing aspect. Therefore, the self-witnessing aspect must necessarily verify oneself.

The self-witnessing aspect of the eighth consciousness (ālaya-vijñāna) is necessarily the eighth consciousness discovering and verifying its own mental activities and the characteristics of their functioning. The self-witnessing aspect of the mental faculty is the mental faculty discovering and verifying its own mental activities and the characteristics of their functioning. The same applies to the first five consciousnesses: the self-witnessing aspect of eye consciousness is the eye consciousness being able to verify its own activities. When the conscious mind observes another consciousness, it is not called introspection; it is like a person observing others, which is not introspection. Discovering oneself is called introspection; discovering others is called observation.

Some people practice without cultivating themselves, specializing in "cultivating" others, observing others, and never turn back to introspect themselves. Practice first requires introspection. Only after one has the ability to introspect oneself can one then observe others. When observing others, one should then reflect the light back upon oneself, comparing and examining oneself, discovering one's own shortcomings through others. This is the mind of vigilance and awakening. Therefore, this knowing—people without wisdom, without samadhi, absolutely lack this knowing. Their minds are scattered and distracted every day; the scattered mind clings everywhere, never turning back to observe, never returning the mind to itself, never returning to its own mental states. This is to lack awakening.

Following conditions and clinging (pratītya-samutpāda and ālaya) is the scattered mind. With a scattered mind, one cannot have this knowing of one's own mind. Without knowing one's own mind, one cannot cultivate the path, cannot awaken, and cannot change one's own mind. Therefore, in genuine practice, one must carry this knowing in the mind at every moment—having self-knowledge, and also knowledge of others. A bodhisattva must not only know oneself but also know others. Those in the stage of cultivating themselves must first know themselves; after gaining the ability, they can then know others. After knowing others, they can transform others and guide others. This is the mind of a Mahayana bodhisattva.

Original Text: Furthermore, when the mind is unsurpassable, one knows the mind is unsurpassable.

Explanation: When one's own mind is vast and unsurpassable, one should know that one's own mind is vast and unsurpassable.

The Buddha instructs us to observe the unsurpassability of the mind. What does this unsurpassable mind refer to? It means comparing it to one's own mind in the past; past minds were never higher than the present mind. When an ordinary being's mind is unsurpassable, it is when the aspiration is extremely vast. When the aspiration is vast, the actions may not necessarily be vast, but the mind is already very large, though not always so at every moment. During contemplation, whatever arises in one's mind, whatever changes, to what degree it has changed—one must be aware of all this at every moment. Having the ability for introspection is to possess awakening.

Observe whether one's mind is filled with the joy of the Dharma (dharmapīti) or whether the mind's scope is very broad and vast. Through studying and practicing the Dharma, one has now generated a great aspiration (mahācitta)—the mind is very diligent, vowing to diligently practice to achieve realization early, broadly benefiting immeasurable, boundless sentient beings. This is generating the vast aspiration for Buddhahood. At this time, the mind is called the unsurpassable mind. However, ordinary beings cannot always maintain this unsurpassability. Therefore, one must examine one's mental states, constantly able to introspect. When discovering the mind is unsurpassable, one should maintain it. When discovering the mind is surpassable, one should quickly elevate oneself, awaken oneself, urge oneself to generate the great mind, the unsurpassable mind.

Original Text: Furthermore, when the mind has concentration, one knows the mind has concentration.

Explanation: Concentration (samādhi) of the mind is somewhat similar to mental focus; both represent stability in one place, concentration on one thing, but they also have some differences. So-called focus means the mind, which was scattered and clinging everywhere, gradually gathers together. Mental concentration is not just focus; it also has depth—the mind penetrates deeply and remains unmoving, fixed in one place. Is the mind concentrated if it is in two places? Some people have very strong attention, very vigorous energy; they can concentrate on three places with considerable strength, taking care of each one well. Only those with great wisdom and great samadhi can be like this.

People without wisdom and without samadhi cannot even concentrate the mind on one place; they cannot complete even one task perfectly. People with great wisdom command vast armies yet remain calm, composed, and handle things with ease. Is the mind concentrated if it is in two or three places? Some people concentrate on four places and it is still concentration—it depends on the strength of their mental power, whether their energy is vigorous in each place, whether they can attend to all, whether they discern clearly, and whether their thinking power is sharp. What is concentration? Focusing on one dhamma is called concentration; focusing on two dharmas is also called concentration. A person with strong ability can simultaneously watch over ten people; a person with weak ability cannot even watch over one person. What is concentration? The energy and ability to solve problems—this is called concentration. A very scattered mind has weak mental power; at this time, one can only train to make the mind focused, unable to stabilize it. Only those with fairly good concentration can train to fix the mind in several places without scattering.

Why did the Buddha mention two phenomena here: one is the concentration (focus) of the mind, and the other is the concentration (samādhi) of the mind? What is the difference between the two? Concentration (focus) lacks depth and power; it is merely not scattered. Concentration (samādhi) has a certain depth but is not necessarily focused on one place. People of high ability can lead an entire army, serving as a general or commander. People of low ability can only be a squad leader. This is the difference in the mind, the difference in ability.

Concentration (samādhi) also has another concept: broadly speaking, it is the determined mind (adhimokṣa), the mind generating a decisiveness towards a certain dhamma, affirming and approving it. For example, when studying and practicing the Dharma to the stage of the Ten Faiths (daśa-śraddhā), one generates a determined mind towards the Dharma, deciding to become a bodhisattva for self-benefit and benefiting others—this is the determined mind. Afterwards, one generates a determined mind towards the six pāramitās of the bodhisattva, vowing to definitely cultivate the six pāramitās, definitely realize the mind and see its nature—this is also called the determined mind. Or one may generate another determined mind: to contemplate the five aggregates and eighteen elements as non-self, to sever the view of self—this is also the determined mind. There are two kinds of determined mind: one is the determination of the sixth consciousness, the other is the determination of the mental faculty. Initially, it is the sixth consciousness that determines; ultimately, it is the mental faculty that determines, and then it can be implemented. After the sixth consciousness decides, it reports to the mental faculty for approval. Only after the mental faculty also decides is the determination of the sixth consciousness useful; ultimately, it is decided by the mental faculty.

The implementation of any dhamma's determination is decided by the mental faculty. Only after the mental faculty decides can the six consciousnesses take action. The determination of the six consciousnesses cannot be put into action because the six consciousnesses are not the master of the five aggregates (skandhas); they cannot make decisions; body, speech, and mind actions are not autonomous. Body, speech, and mind actions are initiated by the mental faculty. The mental faculty is the leader; the sixth consciousness is like an advisor. The leader may or may not adopt the advisor's opinion. If adopted, it seems as if the sixth consciousness is deciding, but actually, it is still the mental faculty that decides. Whether in the Dharma or worldly matters, if the mental faculty decides and determines, all energy and attention turn towards it, and the six consciousnesses must diligently carry out the decision. The result and process not only reflect the wisdom of the six consciousnesses but also contain the wisdom of the mental faculty, with the ālaya-vijñāna (storehouse consciousness) storing the seeds of wisdom.

Concentration (samādhi) can exist in both the sixth and seventh consciousnesses. The essence of concentration is still the concentration of the mental faculty; the determination of the mental faculty determines the concentration of the six consciousnesses. If the mental faculty lacks concentration, the six consciousnesses have no concentration. Both the sixth and seventh consciousnesses can generate aspiration—one is superficial, the other is deep. Ultimately, the aspiration of the mental faculty is fundamental and the final choice; only when the mental faculty generates aspiration is there the power to act. The vastness and narrowness of the mind are also divided into the vastness and narrowness of the sixth consciousness and the mental faculty.

Original Text: Furthermore, when the mind is liberated, one knows the mind is liberated.

Explanation: When one's own mind is liberated, one should know that one's own mind is liberated.

When contemplating the mind, when one is liberated from a certain dhamma, one should know that one's mind is liberated from that dhamma. What is liberation (vimokṣa)? Being tightly bound and tied by a rope knot, lacking freedom and ease, is non-liberation. Conversely, untying the knot, being free and unbound, is liberation. The knot of the rope is a metaphor for a mental knot. Why are there mental knots? The mind is tied to a certain dhamma, unable to leave or detach—this is bondage (saṃyojana), also called fetters (bandhana). Removing the mind from this dhamma, detaching it, no longer thinking about or clinging to it—the knot is untied; this is called liberation. Sentient beings have extremely many mental knots; contacting one dhamma means sticking to it, being bound by it, and the mind gains another knot. Sentient beings are very accustomed to clinging to objects; they cannot be mindless towards objects. Even if bound painfully, they do not know to awaken, do not know to find a way to liberate themselves.

Mental knots are immeasurable and boundless, large and small. On what dharmas are the minds of sentient beings bound and fettered? They are bound on the five aggregates (skandhas) of form, feeling, perception, mental formations, and consciousness; on the six sense bases (āyatana) and six sense objects; on the eighteen elements (dhātu) of the six sense bases, six sense objects, and six consciousnesses; on the self; on others; on sentient beings; on lifespan; on all dharmas of the triple world (traidhātuka). Ordinary beings do not untie a single knot; thus, the mind is not liberated. Seeing form, one is bound by form—the mind is not liberated from form. Hearing sound, one is bound by sound—the mind is not liberated from sound. Smelling odor, one is bound by odor—the mind is not liberated from odor. Tasting flavor, one is bound by flavor—the mind is not liberated from flavor. Feeling touch, one is bound by touch—the mind is not liberated from touch. Knowing dharmas, one is bound by dharmas—the mind is not liberated from dharmas.

Then, what is the state of liberation? When seeing form, not clinging to form, not moving the mind—neither greedy nor averse, neither suffering nor happy—this is the appearance of a liberated mind. Forms come and go without worry or joy, without any obstruction—the mind is liberated. Sounds, odors, flavors, touches, and dharmas come and go without worry or joy, without any obstruction—the mind is liberated. People, events, objects, principles come and go without worry or joy, without any obstruction—the mind is liberated. Have we ever tasted the flavor of liberation? Generally speaking, we have not tasted the flavor of liberation. Occasionally, regarding individual dharmas, sometimes we think clearly and can be liberated for a moment. For example, one was once very attached to a certain matter, but through thinking and analysis, felt that this attachment was useless, so one let go and stopped clinging to it—this is called liberation of the mind regarding that matter. Sometimes, one might become slightly less attached to food, clothing, shelter, and possessions, and the mind becomes a little liberated.

Furthermore, for example, when one no longer clings to the function of the feeling aggregate (vedanā-skandha)—whether enjoying or not, feeling comfortable or uncomfortable—it's all the same; neither liking nor disliking, not bound by feelings, not clinging to feelings—then one is liberated regarding the feeling aggregate. The hardest to be liberated from is the consciousness aggregate (vijñāna-skandha)—one feels one must know something to feel interested and not bored; not knowing feels very uncomfortable. Through practice, one reduces clinging to the function of the consciousness aggregate; one no longer tries in every way to know certain people, events, objects, or principles, and when not knowing something, the mind does not feel bored—then there is some liberation. If the mind does not cling when seeing form or hearing sound—neither joyful nor averse, indifferent to coming and going—the mind is liberated. When the mind does not cling to the five aggregates and eighteen elements—not delighted, not greedy—the mind is liberated. But this is not ultimate liberation; ultimate liberation is the liberation at the stage of Buddhahood.

Original Text: Furthermore, when the mind is not liberated, one knows the mind is not liberated.

Explanation: If the mind is not yet liberated, one should know that the mind is not yet liberated.

In contemplating the mind, if one discovers that regarding a certain dhamma, the mind is still sticky and clinging, not liberated, one should clearly know it. This requires constantly introspecting oneself. When encountering a certain event, introspect one's own mind—what state is it in? Is it very greedy and unable to let go regarding this matter? Is the mind very entangled, very distressed, or joyful and happy? If so, it means the mind is bound by this matter; it is not liberated. The mind should know this.

For example, if someone owes me money, and I constantly think about it, my mind is bound by this matter; it is not liberated. When one constantly thinks and remembers people or events, it shows the mind is bound; it is not liberated. An unliberated mind is suffering and uneasy; joy is also affliction and unease; extreme happiness is even more affliction. A mind that is calm and peaceful, without waves, is liberated and at ease; it is the most comfortable. Painful feeling (duḥkha-vedanā) is suffering in itself; pleasant feeling (sukha-vedanā) is suffering due to change; neutral feeling (adukkham-asukha-vedanā) is suffering due to conditioning. All feelings are suffering. Not clinging to any dhamma is liberation.

When contemplating the mind, encountering any event, anytime, anywhere, observe one's own mind, examine whether the mind is liberated regarding dharmas. The mind should know at every moment. If one generates very strong anger or very strong liking towards a dhamma, the mind sticking to the object—this is non-liberation. As long as there is mental activity, there is bondage; it is non-liberation. The goal of practice is to enable the mind to attain liberation, and moreover, to attain the ultimate, most complete liberation—the great liberation of the Buddha stage. For that, one must not cling to any dharmas.

True liberation has two aspects: One is severing the attachment to self (ātma-grāha), not clinging to the five aggregates and eighteen elements, attaining liberation—this is for the third and fourth fruit practitioners (anāgāmin and arhat). The other is severing the attachment to dharmas (dharma-grāha), not clinging to all dharmas, attaining liberation—this is for the first ground (bhūmi), second ground, third ground, fourth ground... up to the tenth ground and equal enlightenment (samyak-saṃbuddha) bodhisattvas. When attachment to dharmas is completely severed, not clinging to any dharmas at all, one becomes a Buddha. Regarding all dharmas, only the Buddha is completely liberated and at ease. Bodhisattvas are liberated regarding some dharmas but not others. The more the mind clings, the more stubborn it is, the less liberated it is. Ordinary sentient beings are attached to the five aggregates, eighteen elements, and worldly dharmas of the triple world; they cannot even be attached to some dharmas, as those afflictions do not manifest. Therefore, they cannot sever attachment to dharmas; attachment to dharmas is necessarily severed starting from the ground (bhūmi) bodhisattvas.

The above explains the content of contemplating the mind: observing whether one's own mind has the afflictions of greed, hatred, and delusion; usually, regarding certain people, events, objects, principles, and all dharmas, whether the mental state is greedy or free from greed, hateful or not hateful, deluded or not deluded; whether the mind is concentrated or scattered; whether mental activities are vast or narrow; whether the generated aspiration is surpassable or unsurpassable; whether the mind has concentration or lacks concentration; whether it is liberated or not liberated—these contents are the scope of contemplating the mind.

If one can truly observe one's own mental states every day, the mind becomes very refined, and samadhi will increase. As long as one can observe the state of the mind, it is manageable—it is like recognizing a thief and watching the thief. First, recognize the thief, then watch the thief; finally, the thief cannot do anything and leaves by itself; then the family wealth is preserved and not stolen. One should contemplate the mind like this every day; there should always be knowing in the mind. This knowing is the mind of awakening. How many people are awakened? Not many. Many people follow the six sense objects (ṣaḍ-viṣaya)—when A comes, they follow A; when B comes, they follow B; when C comes, they follow C; east, west, south, north, the four directions, up and down—wherever there is a condition, they go there. Sentient beings' minds are scattered, clinging, and unliberated like this, bound and fettered by all objects. Practice is first to recognize the mind, then to watch the mind, and finally to know what is good and what is not. Gradually, the mind transforms; seeing all dharmas as empty and penetrating through them, one attains liberation.

Original Text: Thus, one dwells contemplating the mind internally as the mind; one dwells contemplating the mind externally as the mind; one dwells contemplating the mind both internally and externally as the mind.

Explanation: Contemplating like this, the mind either dwells on contemplating the internal mind, then dwells on contemplating the external mind, and finally, the mind dwells on simultaneously contemplating both the internal and external mind.

When contemplating the mind, one should contemplate the internal mind turning inward towards the body, contemplate the internal mind related to past and future, contemplate the internal mind engaged in reasoning, judgment, research, and reflection—the mind dwells on contemplating the internal mind. Then one should also contemplate the external mind turning towards the six sense objects—the mind dwells on contemplating the external mind. Then, simultaneously contemplate both the internal and external mind—the mind dwells on contemplating both the internal and external mind. When contemplating, the states of both the internal and external mind should be contemplated. The mind currently active without contacting external six sense objects—whether it is greedy, hateful, or deluded—must be clearly observed. Whether this mind is surpassable or unsurpassable, liberated or not liberated—all should be observed. Achieving this is not easy; self-knowledge is not easy to have, so observing one's own mind is not easy. Everyone has so many internal knots and fetters; if one cannot observe one's own mind, one cannot discover problems nor change one's own mind. If one cannot discover what state one's mind is in, not knowing whether it is wholesome or unwholesome, then how can one change?

In the Śūraṅgama Sūtra, the Buddha said the seven consciousnesses are not inside the body, not outside the body, and not in the middle of the body. But when the Buddha speaks of contemplating the mind, why does he mention an internal mind and an external mind? The mental states within the body are conventionally called the internal mind. When the mind turns outward to cling to the six sense objects, it seems to go out (though it doesn't actually); this is just conventional speech—it seems to cling to the external, so it is called the external mind. The external mind is the name for the six consciousnesses when they turn outward to cling.

When contemplating the mind, if one discovers the mind is recalling or remembering, this is the isolated mental consciousness (mano-vijñāna) operating. Then the mind turns inward again, turning back to observe what psychological state this mind is in—whether it has greed, hatred, delusion or not, liberated or not liberated. Then observe the mind when facing the six sense objects—whether it has greed, hatred, delusion or not, has concentration or not, is liberated or not, is surpassable or unsurpassable.

By observing one's own psychological state, one knows whether one's mind is pure, knows whether one's mental state is wholesome or unwholesome, whether one's thoughts are right or wrong, and then knows how to deal with it. So how to deal with it? The mental faculty (manas) knows the situation observed by the sixth consciousness and will ponder it afterwards. Where to go and what to do depends on the mental faculty. The sixth consciousness can play a certain thinking role; the rest is up to the mental faculty. After the mental faculty ponders and makes a choice, the result of the choice will gradually improve, little by little correcting the previous afflictions of greed, hatred, and delusion. The prerequisite for the mental faculty to change is that the sixth consciousness must think wisely, know what is correct and what is incorrect, and transmit the thinking process and result to the mental faculty. After the mental faculty ponders, it knows, and in the future, it will make correct choices and decisions; thus, the mental faculty is subdued and changed.

The sixth consciousness and the mental faculty have divisions of labor when working, each with its own emphasis, cooperating to complete the bodily, verbal, and mental actions of the five aggregates. In practice, first, the sixth consciousness must have right mindfulness (samyak-smṛti) and right view (samyak-dṛṣṭi); the sixth consciousness must understand principles; the sixth consciousness must have wisdom. Then, the mental faculty, relying on the sixth consciousness, uses its own pondering to understand principles, generate wisdom, generate choices, decisions, and thus change the mind. The mind changes in this way. Whether changing oneself, changing the environment, or changing all dharmas, it is all changed like this—by the mental faculty making the decisive choice, and the tathāgatagarbha (Buddha-nature) following along, thus changing.

As long as the mental faculty ponders clearly and has a decisive mind, it is manageable. As long as the mental faculty is relatively firm and powerful, it is manageable—"I definitely want to do this." The tathāgatagarbha has no choice but to let you do it. Of course, the truly powerful one is the tathāgatagarbha; it is omnipotent; nothing can stop the tathāgatagarbha from implementing the mental faculty's decision. Of course, conditions such as karmic seeds are also needed later. Karmic seeds include seeds from past lives and existing seeds. If existing seeds are to take effect, the power of the seeds must be very, very great for them to mature and manifest immediately; then what the mental faculty wants to do can be accomplished. If the mental faculty lacks power, the stored seeds are negligible and powerless, and conditions are not easily matured. The more powerful the mental faculty, the fuller the stored seeds, the faster they mature, and the karmic result can be realized quickly.

If one wants the mental faculty to have power, one also needs wisdom; to have wisdom, one needs samadhi. The greater the wisdom, the better one can store good karmic seeds and wholesome karmic seeds. Practicing for one lifetime can lead to success; accomplishing one thing happens quickly. If one wants the mind to have power, concentration must be strong, wisdom must also be strong, and decisiveness will be very strong—the will is firm. If decisiveness is not strong, karmic seeds do not mature. For example, when reciting the Buddha's name, if the mind is firmly set on being reborn in the Pure Land of Ultimate Bliss, very resolutely, then the lotus flower over there in the Pure Land will be created, and the scenery of the Pure Land will also appear. How does it appear? The mental faculty thinks very much of the Pure Land; the tathāgatagarbha then manifests the Pure Land. If the mental faculty does not think of it, it does not appear.

Practice first requires the sixth consciousness to lead the way as the vanguard, and moreover, to lead correctly, opening up a correct path. Then the mental faculty can follow behind, the tathāgatagarbha follows the mental faculty to produce all dharmas, and thus all dharmas can be accomplished. If the sixth consciousness leads the wrong way, the mental faculty also follows the wrong path. The tathāgatagarbha does not distinguish directions; it follows the mental faculty to produce defiled dharmas, resulting in the suffering of birth, death, and rebirth. Among the three transforming consciousnesses (āśraya-parāvṛtti), the sixth consciousness plays this role, the mental faculty plays that role, and the eighth consciousness plays another role—each has its own function. How to walk the path to Buddhahood, how to become a Buddha—the mind should be clear about this. The sixth consciousness extensively studies and hears much, chooses the correct path, guides the mental faculty; the mental faculty generates a decisive mind and thus steps onto the bright path. The mind changes, and practice is accomplished.

Worldly matters are also accomplished like this: the sixth consciousness leads the way, the mental faculty follows, the tathāgatagarbha is the rear support, providing sufficient supplies, providing whatever is needed, and finally, it is accomplished. For example, to build a house: the mental faculty and six consciousnesses build the house above; the tathāgatagarbha provides materials behind the scenes; the eight consciousnesses cooperate, and the house is built. The prerequisite for the tathāgatagarbha to cooperate with the mental faculty is that the sixth and seventh consciousnesses must first cooperate. The sixth consciousness guides; after the mental faculty ponders and decides: "How to build the house, what style to build," the tathāgatagarbha follows along and together builds it. The three transforming consciousnesses—none can be missing. Who is the most important? All are quite important, but of course, the later ones are more important.

If the sixth and seventh consciousnesses pave the way ahead and make a decision, but the tathāgatagarbha behind does not provide raw materials or seeds, the sixth and seventh consciousnesses cannot do anything. Where do the raw materials come from? They are still jointly stored by the sixth and seventh consciousnesses. The tathāgatagarbha cannot create something from nothing; if you haven't stored seeds, it cannot take them out; raw materials cannot be supplied. The sixth and seventh consciousnesses first store provisions; the five consciousnesses also participate. After provisions are stored, when wanting to do something, when conditions are sufficient, the tathāgatagarbha takes them out. Therefore, if we generate a great mind and great vow to accomplish some dhamma, we must first store seeds; otherwise, no dhamma can be accomplished. If one wants to become a Buddha without cultivating merit, it is impossible; the tathāgatagarbha cannot produce seeds out of thin air—a clever woman cannot cook without rice. Therefore, the creation of all dharmas is still done by oneself. Seeds are stored in the tathāgatagarbha's storehouse; they cannot be placed in other impermanent, unreliable places. Only then can they be taken out anytime, anywhere when needed. If they cannot be taken out, deluded thinking is useless. Practice is still done by the sixth and seventh consciousnesses themselves. After the sixth and seventh consciousnesses practice and change, all dharmas change, fulfilling the vows of the sixth and seventh consciousnesses. This is the process of practice.

Original Text: Or one dwells contemplating arising phenomena in the mind; or one dwells contemplating ceasing phenomena in the mind; or one dwells contemplating both arising and ceasing phenomena in the mind.

Explanation: When contemplating the mind, one should observe arising phenomena (utpāda-dharma) in the mind, dwelling on observing arising phenomena; or observe ceasing phenomena (nirodha-dharma) in the mind, then dwelling on observing ceasing phenomena in the mind; finally, simultaneously observe both arising and ceasing phenomena in the mind, dwelling on observing arising and ceasing phenomena.

What is an arising phenomenon? I am now thinking about a problem; suddenly a thought appears—wanting to consider some issue. The act of considering the problem arises. Newly arisen dharmas, like a mental state just arising, or the eyes just seeing form—the mind then arises and operates; this is called an arising phenomenon. A wholesome mental state arising in the mind, or a greedy thought arising—this is called an arising phenomenon. Hatred arising in the mind now—this is called an arising phenomenon. The mind now has concentration—the phenomenon of mental concentration appears. Now, regarding a certain event, person, or object, one has let go—the phenomenon of liberation appears. This is called an arising phenomenon. What was not there before now appears—this is an arising phenomenon.

A ceasing phenomenon is an existing dhamma disappearing. For example, a previous greedy thought is now gone—this is a ceasing phenomenon. Previously, the mind was scattered; now the mind is concentrated—the scattered mind has ceased; this is a ceasing phenomenon. Just now one was angry; now one is not angry—the hatred has ceased; this is a ceasing phenomenon. Observing the arising, abiding, changing, and ceasing of one's own mental states—mastering all states of the mind. After understanding oneself, knowing what one's mental activities are like—when samadhi, wisdom, and precepts (śīla) are complete, and selflessness (anātman) is realized, mental states transform, great wisdom arises, and gradually one can eradicate the afflictions of greed, hatred, and delusion. This is the natural process of practice. For example, there is a monkey in front; you watch it; gradually it feels uneasy and stops moving, running, or jumping around. Just recognizing it and watching it is enough. Like a thief—first recognize his face, know him, watch him; then he cannot act; being watched, he is embarrassed to steal. One's own mind is like a thief; recognize it, watch it, and the subsequent work becomes manageable.

This dhamma arises in the mind, that dhamma ceases—both should be observed simultaneously. At this time, concentration also increases, and wisdom also increases. First, observe arising; later, observe ceasing; then observe both arising and ceasing simultaneously. First, observe the internal mind; later, observe the external mind; then observe both internal and external minds simultaneously. Only when concentration and wisdom increase can one achieve this. Observing both simultaneously—is the mind dwelling on one dhamma or two dharmas? Dwelling on three or four dharmas at once is also concentration.

Therefore, what is the concept of concentration? It is not only focusing on one object or extinguishing the mind that is called concentration. As long as one has the ability to clearly understand all dharmas, one has concentration, and of course, also wisdom. Without concentration and wisdom, observing one dhamma is not done in concentration; this one dhamma cannot be resolved, and wisdom cannot arise. Observing arising dharmas, ceasing dharmas, arising, abiding, changing, ceasing—so many dharmas all observed—this concentration is quite good; shallow concentration cannot do it. Within this, wisdom also appears, resolving all dharmas. Being able to watch the arising and ceasing of all dharmas, with concentration and wisdom complete—is there precepts (śīla) within this? The absence of unwholesome mental activities is precepts. Thus, precepts, concentration, and wisdom can be complete. As long as one can observe oneself every day, with precepts, concentration, and wisdom complete, one can attain the fruits from the first to the fourth (śrotāpanna to arhat). The fear is not awakening, the mind scattering with objects without awareness. After contemplating like this, what is the final result? Mind after mind has a mind that contemplates the mind.

Original Text: Moreover, that which is formed by wisdom-cognition and that which is formed by recollection—all involve thoughts of the mind arising. One should dwell without relying on anything and without clinging to anything in the world. Monks, a monk thus dwells contemplating the mind as the mind.

Explanation: The results formed by the cognition of wisdom and the results formed by mental recollection—all involve thoughts about the mind arising. You should dwell without relying on (supporting) any dhamma and without clinging to any thing in the world. Monks, a monk should dwell thus, contemplating the mind as the mind.

Due to continuously and attentively observing the mind, both samadhi and wisdom are elevated. At this time, mind after mind is focused on the mind itself—this is the result of wisdom contemplation, the result of recollection. The mind frequently thinks of itself, observes itself, analyzes itself, subdues itself. But having these thoughts, the mind is still not pure, cannot attain liberation, cannot be liberated from mental thoughts. One should extinguish mental thoughts, see thoughts as empty, so that the mind no longer has any dhamma and does not rely on any dhamma to dwell. Moreover, one should not cling to any thing in the world to dwell. The mind becomes empty, vast, pure, and clear.

What is "formed by wisdom-cognition" (智识所成, zhì shí suǒ chéng)? The mind that observes the mind itself, through continuous contemplation, gradually elevates wisdom. First, not following objects in their flow; second, clearly observing the mind's own thoughts; third, the mind itself being somewhat subdued. Without wisdom, the mind follows objects without awareness; with wisdom, one can be aware—this is wisdom-cognition (智识). The mind that continuously observes mental states is called wisdom-cognition. What is "formed by recollection" (忆念所成, yì niàn suǒ chéng)? After contemplating the mind, the mind continuously recalls and reflects on the state of itself—this is recollection. The entire process of contemplating the mind revolves and repeats in the mind; knowing the state one's mind is in—this is formed by mental thoughts; this is also called recollection. The final result of contemplating the mind is that there is always an "I" in the mind, always recalling, remembering, observing whether one's own mind has greed, hatred, delusion or not, always thinking about the state one's mind is in—continuously thinking of the mind itself, with both samadhi and wisdom complete.

When contemplation forms a firm mental state, one dwells on contemplating the mind. Dwelling on something is bondage. Finally, one should also let go of this mental state of contemplation, dwell on nothing, and the mind can then attain liberation. Letting go of the contemplated mind, dwelling on nothing, the mind becomes empty. Like washing clothes: after the clothes are clean, the soap suds and water must be removed before the clothes can be worn. Contemplation is like the soap, detergent, and water; the clothes are like the object of contemplation. After contemplating the mind, mind after mind is the mind; the mind constantly thinks of itself internally. Finally, the thought of thinking must also be emptied; the mind dwells on nothing, not dwelling on thinking—the mind becomes empty. The mind that contemplates and the mind that is contemplated are both impermanent, empty, illusory, and not to be clung to. Both the contemplator and the contemplated are extinguished; the mind becomes empty and still. Both the contemplator and the contemplated are impermanent; neither is self. This contemplated object is not the six sense objects but the mind itself. The contemplator is the sixth and seventh consciousnesses; the contemplated sixth and seventh consciousnesses are all empty; one must dwell on nothing and not cling.

After completing the Four Foundations of Mindfulness (catvāri smṛty-upasthānāni), one severs the view of self (satkāya-dṛṣṭi). Emptying the mind severs the view of self and can lead to realizing the third and fourth fruits (anāgāmin and arhat), knowing that the mind that contemplates and the mind that is contemplated are not real—they are arising, ceasing, changing, impermanent, arising and ceasing—none are self. After emptying, the mind dwells without relying on anything. If there is something to rely on, it is taken as real, and the view of self cannot be severed. After dwelling without relying on anything, and not clinging to any thing in the world—neither relying on the mind nor relying on objects—the mind is emptied; objects are also emptied. Not clinging to any single thing in the world in the mind, one realizes the fruit of emptiness (śūnyatā). As long as there is a dhamma existing in the mind, one should empty it, not regard it as real, to sever the view of self and the attachment to self.

From the perspective of Mahayana Dharma, after emptying all dharmas, only the tathāgatagarbha remains, not empty, still existing—this is the realization of the tathāgatagarbha in Mahayana Dharma. Like the ear-faculty perfect penetration (śrotrendriya-paramārtha) in the Śūraṅgama Sūtra: Both the contemplator and the contemplated are emptied; emptiness is also emptied; all emptiness is emptied. After cultivating the ear-faculty perfect penetration to the end, only the tathāgatagarbha remains. The Sūtra of Perfect Enlightenment (Yuanjue Jing) also says this: Any mental thought should be emptied; even a thought of emptiness should be emptied; both the emptier and the emptied are completely emptied. Apart from the tathāgatagarbha, nothing exists. Then, without clinging to the tathāgatagarbha, practice reaches the ultimate; immeasurable, countless transformation bodies (nirmāṇa-kāya) emerge. Cultivating to the end is the samādhi state of profound samadhi and wisdom.

Practice should thus continuously empty all the way, emptying all dharmas that have arising and ceasing. Then, regardless of what dharmas are considered empty, this knowing view should also be emptied. After emptying dharmas, then empty this emptiness. Anything existing in the mind should be emptied; the mind should also be emptied; objects in the mind should be emptied; both the emptier and the emptied are completely emptied—only the tathāgatagarbha, which truly cannot be emptied, remains. Then one is ultimately home. This is not ordinary realization of the mind and seeing the nature (mingxin jianxing); it is the ultimate realization of the mind and seeing the nature. The ear-faculty perfect penetration cultivated by Guanyin Bodhisattva (Avalokiteśvara) is like this. The Four Foundations of Mindfulness, cultivated to the end, also empty the five aggregates and eighteen elements, but do not necessarily lead to realizing the non-emptiness of the tathāgatagarbha.