The Combined Functioning of the Eye Consciousness and Mind Consciousness (IV)

Through careful observation and personal experience, one can know that when we see an object, in the first instant we see what color the object before us is—we definitely first see the object's color; a blurry, indistinct color appears first. In the second instant, the mind consciousness emerges to discern it, and at this point a little bit of the image is discerned. In the third instant, one can know what form-sense-object that bit of image is, and at this point the shape of the form-sense-object emerges. Only after that can one know the content and characteristics of the form-sense-object, and only then can one know what the specific name and appearance of this form-sense-object is. So whether it is the sofa in front of us, the bed, or the tables and chairs, when the names and appearances, forms, essences, and contents of these objects are all seen clearly, that is called discernment.

If one wants to discern something more complex, the time needed for discernment will be longer. For example, when seeing a person, discerning that person's age, judging that person's temperament, learning, cultivation, and so on—the mind consciousness takes longer to discriminate, and the eye consciousness also takes longer to look. These two consciousnesses must operate together in harmony in order to see this person clearly. Among them, the eye consciousness only discriminates colors; everything beyond color is discerned by the mind consciousness. The workload of the mind consciousness is enormous, and the content it discerns is extremely abundant; therefore the mind consciousness is quite important. Especially in learning Buddhism and practicing, one must use the mind consciousness for contemplative reflection and contemplative practice (vipaśyanā-caryā). Thus the mind consciousness is a very important instrument of practice and realization for studying the Buddhadharma. Without the participation of the mind consciousness, we would be unable to study Buddhism and cultivate practice, unable to investigate Chan and awaken to the Way, unable to become a Buddha. Therefore we cannot discard the mind consciousness and refuse to use it. If in studying Buddhism and cultivating practice one does no contemplative reflection and no contemplative practice at all, there would be no difference from being foolish and deluded.