The State Between the Cessation of the Previous Thought and the Arising of the Next: What Is It?

When the previous thought has ceased and the subsequent thought has not yet arisen, it does not mean that the seven consciousnesses have been extinguished or that they have not been born. On the contrary, all seven consciousnesses exist and are functioning. Among them, the seventh consciousness can only be extinguished when a fourth-stage arhat enters the state of nirvana without residue; ordinary people lack the capability to sever it, and although noble bodhisattvas and buddhas possess the ability to sever it, they are unwilling to do so. Thus, the seventh consciousness remains unceasing. When we occasionally experience an absence of thoughts or are in the intermediate state between the arising of thoughts, the conscious mind or the five sense-consciousnesses have not been extinguished; they still exist and function. At this time, there is still a knowing present—one knows that thoughts are temporarily absent. This knowing is the deluded mind dominated by the sixth consciousness, which is subject to birth and cessation. If this mind is mistaken for the eighth consciousness, it constitutes a wrong awakening.

In this state, the eye consciousness can still perceive forms, the ear consciousness can still hear sounds, the nose consciousness can still smell fragrances, the tongue consciousness can still perceive tastes in the mouth, the body consciousness can still perceive bodily comfort or discomfort, and the mental consciousness can still know whether thoughts are present or absent. At this moment, all six consciousnesses are present, the seventh consciousness (manas) is also present, and the eighth consciousness must inevitably exist. Thus, it is evident that during thoughtlessness, all eight consciousnesses are present. So, what exactly is present between the cessation of the previous thought and the non-arising of the subsequent thought? This is a temporary state of concentration where the conscious mind does not grasp at mental objects (dharmas). Within this state, the sixth consciousness still exists; it is not solely the eighth consciousness. Therefore, awakening during this state may not necessarily lead to realization of the eighth consciousness. If the sixth consciousness is thoughtless and does not recognize the eighth consciousness, then awakening is even less possible.

When there are no thoughts, or at the very least, the sixth, seventh, and eighth consciousnesses are all present, it is possible to awaken to the eighth consciousness.

However, ordinary people lack the capability to awaken to the eighth consciousness because they do not possess the necessary conditions for awakening. The minds of ordinary beings and non-Buddhists are far from being subdued; they have not yet qualified as noble bodhisattvas in the ultimate sense. Thus, they cannot clearly perceive the eighth consciousness within this state and thereby attain realization. Consequently, they often mistake the thoughtless conscious mind for the true mind, the eighth consciousness, resulting in a wrong awakening—a mistaken understanding.

The true mind and the deluded mind coexist simultaneously. Finding the deluded mind is easy, but seeking the true mind is extremely difficult; this requires specific causes and conditions. If the causes and conditions are not complete, one cannot realize the true mind, the eighth consciousness. Without realizing the eighth consciousness, one cannot begin cultivation based on it; only after finding the eighth consciousness can one engage in cultivation following awakening. The thoughtless sixth consciousness is particularly easily confused with the eighth consciousness. Many people believe that a thoughtless sixth consciousness is the eighth consciousness. In truth, the eighth consciousness exists continuously regardless of whether thoughts are present or absent; it is not something that comes into existence later through cultivation.

When ancient patriarchs engaged in Chan practice and attained awakening, some awakened upon seeing forms, some upon hearing sounds, some upon being struck or shouted at, and some even upon being squeezed by a door. The ways of awakening are diverse and highly flexible. It is unnecessary to be in a state of thoughtlessness to awaken; in fact, attempting to awaken during thoughtlessness is extremely difficult. Therefore, patriarchs did not permit their disciples to cultivate concentration devoid of thoughts; even if such concentration were achieved, it could not lead to awakening.

Reading more Chan koans reveals that most patriarchs’ awakenings were genuine; thus, they were all individuals who had attained the Way. Modern people lack sufficient roots of goodness and merit; they often transmit the Buddha-Dharma incorrectly, causing sentient beings to take detours in their practice. Our discernment is still inadequate; we cannot distinguish right from wrong. If the absence of thoughts were equivalent to the eighth consciousness, then when thoughts reappear moments later, would the eighth consciousness vanish? Wouldn’t that render the eighth consciousness subject to birth and cessation? Perfect clarity: clarity is knowing, and perfect is understanding—both are forms of knowing. Wherever there is knowing, it is the deluded mind; the true mind does not know; it is not perfectly clear.

The mind in a state of perfect clarity can know various states; it is not unknowing. That which can know the objects of the six senses is not the true mind. The true mind does not know the objects of the six senses; it does not know what state one is currently in. This is precisely what the conscious mind can know and discern; this is the key to realization! The conscious mind is sometimes free of thoughts; it is the knowing spirit. Yet this is still knowing; a mind that can know the objects of the six senses is not the true mind. Everyone should compare this with the teachings of ancient Chan, observing how the patriarchs awakened, when they awakened, and what they realized.

When the Sixth Patriarch awakened, he understood the “Five Hows of the Self-Nature.” If one were to realize a thought-free knowing spirit, one could never know the Five Hows of the Self-Nature. Comparing this with the Heart Sutra: the true mind neither arises nor ceases and is eternally unchanging. This knowing spirit arises and ceases, changing constantly; it cannot remain unchanging forever. Whether this knowing spirit is the true mind or the deluded mind should become clear within one’s heart. This issue is far too crucial; one must be extremely careful. Matters of life and death cannot be treated carelessly. Studying the Dharma requires caution and carefulness, with verification from multiple sources. If one studies incorrectly, the consequences span not just one lifetime!