Why are form and mind composed of a series of images?

Ru Zhao: Disciple suddenly had an insight just now: This world is not dynamic, but composed of a series of still images. Seeing all people, events, and things as if they were made up of individual pictures, the mind no longer takes them too seriously, feeling as if looking at photographs. The reason for this insight is that a few days ago, my hand was scratched by a cat. I watched as a bloody mark appeared on the back of my hand, and then blood seeped out drop by drop. At that time, I felt no pain and did not take it to heart. Deep inside (the mind root), I was pondering some question, but I do not know what exactly I was thinking.

Only after several days did the consciousness suddenly realize: All dharmas are composed of individual pictures. These pictures form what seems like a continuous animation and mental sensations. With this realization, the body and mind instantly became settled. At the time of death, it is the same: the physical phenomena in the animation change bit by bit, including the cognitive mind—they all return to where they came from. All dharmas neither increase nor decrease, neither move nor change. Observing the external world of people, events, and things increasingly resembles watching an animation. Even in dreams, I became settled, no longer rushing about, investing effort, or becoming emotionally involved in various scenes, and my sleep improved greatly.

Previously, I constantly observed myself. Many times, I could sense the mind root emerging to engage in activity, and I could catch it accurately each time. I then thought: Since I can catch the mind root accurately, how should I catch the eighth consciousness? Theoretically, I know that what arises and coordinates with the five aggregates is the eighth consciousness, but the mind root does not truly understand, nor can it awaken to it. So I stopped thinking, stopped letting consciousness deliberate, buried this idea deeply, continued my practice, and continued to apply my mind. Disciple feels that this method works quite well.

Commentary: All dharmas in the material world and the mental world arise and cease, and change from moment to moment; they are not continuous. The previous moment ceases, and the next moment arises. The dharmas of the previous and subsequent moments are not the same but are two different dharmas. Because these dharmas connected moment by moment evolve extremely rapidly, the naked eye cannot detect the difference between before and after. Thus, one mistakenly believes that dharmas have always existed, are unarisen and unceasing, and feel very real. This gives rise to a mind of grasping and corresponding actions, from which the karmic actions of birth and death arise.

The reason Ru Zhao has gained insight into this dharma is that her practice is very diligent. She is able to generate great bodhicitta, actively and earnestly cooperate with the teacher in spreading the Dharma and benefiting sentient beings, thereby cultivating great merit and virtue, and effectively subduing afflictions and obstructions. Because of this, her skill in contemplation is excellent; she can objectively observe herself and others, and finally attain a precious insight into the phenomenal world.

Does this insight belong to consciousness or the mind root? It is mostly from consciousness, and less from the mind root. Therefore, after this, the mind root has been secretly and silently contemplating and experiencing the composition of the pictures. After pondering for several days, it understood the principle and let consciousness know. Because the mind root has realized this, the body and mind are both settled, sleep is peaceful, and one no longer worries about the world of the five aggregates or fears death.

Ru Zhao is very diligent in studying the nature of the mind root, with good focus and observational ability. She feels she can observe the mind root quite accurately, and thus wants to go further to observe the eighth consciousness. But before realization, relying on consciousness to deliberate and ponder easily leads to intellectual understanding without awakening. One can only practice earnestly, step by step. Actual practice brings peace of mind; realization brings even greater peace. If one can realize, one should not merely understand intellectually, as intellectual understanding brings many complications.