The Principle and Sequence of the Changes of Inner and Outer Sense-Objects

When the outer faculties contact outer sense-objects, and the inner faculties contact inner sense-objects, not only are the outer and inner faculties interconnected, but the outer and inner sense-objects are also interconnected, and even the outer and inner consciousnesses are all interconnected. When the six consciousnesses contact inner sense-objects and engage in activity upon them, does the outer sense-object change? If it changes, does the outer sense-object change first, or the inner sense-object first?

Through careful contemplative practice (vipaśyanā-caryā), one can discover that the manas not only takes charge and exerts a driving force upon the inner sense-objects, but also takes charge and exerts a driving force upon the outer sense-objects. This proves that the manas is both an inner consciousness and an outer consciousness.

After a hand takes a book away, the book as an outer sense-object is no longer in its original place and can no longer be seen by others, and the position of the book as one's inner sense-object has also changed. The change in the outer sense-object is of course directed by the manas, and the change in the inner sense-object is likewise directed by the manas. For example, when bread is eaten into the mouth and into the stomach, it is certainly the manas that directs the eating: the inner sense-object is broken down and enters the stomach. The outer sense-object disappears outside the mouth, and it also disappears because the manas directs it so. If the manas did not take charge and exert its driving force, neither the outer nor the inner sense-objects would change for a considerable time.

Inner sense-objects forever depend on outer sense-objects for their arising and existence; without outer sense-objects there would be no inner sense-objects—first there is the outer sense-object, then the inner sense-object. The Image-Only Object is an exception, for it does not depend on outer sense-objects to exist; hence the Image-Only Object is very active and unstable, unpredictable in its transformations, and the mind consciousness is for the most part unable to grasp or control it. Why can it not control it? Because the mind consciousness lacks the ability to subdue the manas and lacks the ability to control the manas.

Since inner sense-objects exist depending on outer sense-objects, when a sense-object realm changes, the outer sense-object must change first, and the inner sense-object changes accordingly—the change is almost simultaneous. If one changes an outer sense-object, one simultaneously changes the outer sense-objects of the sentient beings concerned, and thereby also changes their inner representations. If such a change is not permitted by others, it infringes upon their related interests.

For example, if public property is damaged, the outer and inner sense-objects of each person are all changed; if others do not permit it, their interests have been infringed. To damage or alter another person's physical body changes not only one's own inner and outer object-aspects, but also the other person's inner and outer object-aspects; the other person may thus be harmed and become angry, or benefited and delighted. If one damages one's own physical body, one changes not only one's own inner and outer sense-objects, but also those of others; one's own family members will not permit it and will suffer.

If one changes only one's own inner sense-objects without involving the inner and outer sense-objects of others, then it has nothing to do with others. Only the Image-Only Object belongs entirely to oneself and does not involve the inner and outer sense-objects of others; no matter how it is changed, others will not know. For example, when one contemplates an image of the Buddha and attains meditative concentration/meditative absorption (samādhi) of recollection of the Buddha (buddhānusmṛti), with the Buddhas of the ten directions standing before one, no one else can see this scene; when one recollects until the land of bliss (Sukhāvatī) appears before one's eyes, others likewise cannot see it—otherwise, others would simultaneously attain the merit of the samādhi of recollection of the Buddha as well. Then, if one person cultivates the path, all sentient beings could bask in the light and attain accomplishment too.