Principles of Hypnosis (Part II)

The second hypnotism case involves a hypnotist putting a person into a hypnotic state by instructing them to sleep, upon which the person immediately falls asleep. After the person enters this sleep state, the hypnotist suggests that they are extremely hungry, and the manas (mind faculty) believes this, causing the person to feel intense hunger. Why does the manas believe it? Because it lacks the capacity for detailed discernment; there is no consciousness to analyze whether the hypnotist’s words are true and reasonable in relation to the objects of the six senses. Thus, the manas believes whatever the hypnotist says, as the hypnotist essentially replaces the person’s consciousness.

After suggesting hunger, the hypnotist asks if they are hungry, and upon receiving an affirmative response, says, "I’ll give you an apple to eat; take two bites and you won’t feel hungry anymore." The hypnotist then hands them an onion instead of an apple but claims it is an apple. The manas cannot distinguish whether it is an onion or an apple and believes it to be an apple. Thus, while eating the onion, they perceive it as tasting like an apple. This is false discrimination and false sensation.

The aggregate of perception (saṃjñā) and the aggregate of sensation (vedanā) operate through such false discrimination and false sensation; there is no inherent logic to them. All sentient beings’ perceptions and sensations within the mundane world are similarly illusory and devoid of reason, rendering the cycle of birth and death utterly devoid of true meaning. Regarding the illusory nature of the aggregate of perception, we can refer to the Buddha’s explanation in the Shurangama Sutra. What did the Buddha say in the section on the aggregate of perception? The Buddha said that if a person sits at home and imagines being at a great height, envisioning themselves standing on a cliff edge, merely thinking about standing on the cliff makes them feel as if they are actually there. At that moment, they fear falling, their nerves tense, and they feel a sour, astringent sensation in the soles of their feet—the sensation of fearing a fall.

Or, when someone thinks of a sour plum, even without eating or seeing one, their mouth waters. Why does saliva flow without actually consuming a sour plum? It is the result of false thinking; the aggregate of perception arises, producing a state corresponding to the thought. The objects of the six senses and the five aggregates body are also falsely conceived by thought. A false mind gives rise to false realms, then makes false discriminations and false reactions. The world of the five aggregates is like a heat haze in summer or a mirage.

This hypnotism case proves the Buddha’s teaching on the illusory nature of the aggregate of perception. Thus, every single event in our daily lives, everything experienced by each person throughout every lifetime, is entirely fabricated by the aggregate of perception. It is all illusory, devoid of reality and reason. We should all diligently study the Shurangama Sutra, which contains the Dharma taught by the Buddha to awaken us. Carefully read the sections on the illusory nature of the aggregates of perception, sensation, mental formations, and consciousness, then engage in practical contemplation. You will realize that all five aggregates are entirely illusory—truly, the Shurangama Sutra possesses the power to awaken.

Sentient beings perform on the stage of the Triple Realm life after life, living falsely. Through various thoughts—fantasies, delusions, false thoughts—they conjure an unreal, non-existent world out of nothing. Is this conjured world real? Absolutely not. Yet we treat it as real, then encounter even more illusory realms, again mistaking these false realms for reality. Thus, false reactions of sensation, perception, and mental formations arise, which are also unreal.

All these unreal realms are products of deluded thinking. Then, facing these delusional realms, we make unreal reactions and responses, endlessly continuing this meaningless existence and play. As a result, we deceive ourselves life after life, where suffering far outweighs joy, and the joy itself is not genuine joy. What, ultimately, is every sentient being doing within the Triple Realm? Like clowns or actors, they remain unaware they are in a play, unaware they are performing, yet they perform with utmost seriousness—isn’t this utterly foolish? We must deeply contemplate and reflect upon these matters and principles in meditation, examining them carefully with our minds. We will then realize how profoundly ignorant and foolish we truly are. When will we awaken?

Without awakening, we will forever delude ourselves, living every day as if it were April Fools' Day. We torment ourselves with unbearable suffering, yet still cling to greed, remain attached, and crave endlessly. Having played every possible role in the grand drama of birth and death, experiencing a mixture of sensations—which of these experiences is real? None are real. From beginning to end, not a single thing is real. The aggregates of sensation and perception are unreal; deluded thoughts, fantasies, false thoughts—all are pathological thinking. Where is the reality? Conjuring illusory realms only to suffer the pains of birth and death within them—it is utterly not worth it.