What Is the Intermediate State Between the Cessation of the Previous Thought and the Arising of the Next?

When the previous thought has ceased and the next thought has not yet arisen, it does not mean that the seven consciousnesses have been severed 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 severed when a fourth-fruit arhat enters the remainderless nirvana; others are incapable of severing it. Ordinary beings lack the ability to sever it, while bodhisattvas on the stages and all Buddhas, though capable of severing it, are unwilling to do so. Therefore, the seventh consciousness remains unsevered. When we occasionally have no thoughts or are in an intermediate state between the arising of thoughts, the mind of consciousness or the five consciousness minds have not been severed; they still exist and are functioning. At this time, there is still a knowing present, aware that one has no thoughts at the moment. This knowing is the false mind dominated by consciousness, which is subject to birth and cessation. If this mind is mistaken for the eighth consciousness, it is a wrong enlightenment.

In this state, the eye consciousness can still see forms, the ear consciousness can still hear sounds, the nose consciousness can still smell scents, the tongue consciousness can still perceive tastes in the mouth, the body consciousness can still perceive whether the body is comfortable, and the mind consciousness can still know whether one has thoughts or not. At this time, all six consciousnesses are present, the mental faculty (manas) is also present, and the eighth consciousness necessarily exists. Thus, it is evident that when there are no thoughts, all eight consciousnesses are present. So, what is it that lies between the cessation of the previous thought and the non-arising of the next thought? This is a temporary concentration where the mind consciousness does not cling to the objects of the mind (dharmas). Within it, the mind consciousness still exists; it is not only the eighth consciousness. Therefore, realizing enlightenment at this moment does not necessarily mean realizing the eighth consciousness. If the mind consciousness is without thoughts and does not know or recognize the eighth consciousness, then it is even less possible to realize it.

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

However, ordinary people lack the ability to realize the eighth consciousness because they do not possess the conditions for enlightenment. The minds of ordinary beings and non-sages are far from being subdued; they are not yet qualified to be noble bodhisattvas. Therefore, they cannot clearly realize the eighth consciousness within this state and attain enlightenment. Consequently, they often mistake the mind consciousness without thoughts for the true mind, the eighth consciousness, resulting in wrong enlightenment—a mistaken understanding.

The true mind and the false mind coexist simultaneously. Finding the false mind is easy, but seeking the true mind is very difficult; it requires certain causes and conditions. If the causes and conditions are not sufficient, 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 after enlightenment. The mind consciousness without thoughts is particularly easy to confuse with the eighth consciousness. Many people think that the mind consciousness without thoughts is the eighth consciousness, but in reality, the eighth consciousness exists continuously regardless of whether one has thoughts or not; it is not something that comes into being later through cultivation.

When ancient patriarchs engaged in Chan meditation and attained enlightenment, some realized it while seeing forms, some while hearing sounds, some while being struck or shouted at, and some even while being squeezed by a door. The ways of realization are diverse and highly flexible. It is not necessary to be without thoughts to realize enlightenment; in fact, attempting to realize enlightenment without thoughts is extremely difficult. Therefore, the patriarchs did not allow their disciples to cultivate concentration without thoughts; even if such concentration is achieved, it cannot lead to enlightenment.

Reading more Chan gongans (public cases) reveals that most patriarchs’ enlightenment was genuine; thus, they were all people who had attained the Way. Modern people lack sufficient roots of virtue and merit; they often transmit the Buddha-Dharma incorrectly, causing sentient beings to take detours in their practice. Our discernment is still insufficient, and we cannot distinguish right from wrong. If the state without thoughts were the eighth consciousness, then when thoughts reappear later, would the eighth consciousness disappear? Wouldn’t that make the eighth consciousness subject to birth and cessation? Clearly and distinctly knowing—'clearly' is knowing, 'distinctly' is understanding, which is also knowing—wherever there is knowing, it is the false mind. The true mind does not know; it is not clearly and distinctly knowing.

The mind that is clearly and distinctly knowing can perceive various states; it is not unknowing. What 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. It is precisely the mind consciousness that can know and discern this, and this is the key to realization! The mind consciousness is sometimes free from thoughts; it is a knowing awareness. This is still knowing; the mind that can know the objects of the six senses is not the true mind. Everyone should compare this with the methods of ancient Chan, observing how the patriarchs realized enlightenment, when they realized it, and what the content of their realization was.

When the Sixth Patriarch realized enlightenment, he knew the "five 'how unexpected' self-natures." If he had realized a mind of knowing awareness free from thoughts, he could not possibly have known the five "how unexpected" self-natures. Comparing this with the Heart Sutra, the true mind is neither born nor ceases and is eternally unchanging. This knowing awareness mind is subject to birth and cessation, constantly changing; it cannot remain unchanging forever. Whether the knowing awareness mind is the true mind or the false mind should be clear in one’s heart. This issue is too critical; one must be careful. The great matter of life and death cannot be vague. Studying the Dharma requires caution and carefulness, seeking verification from multiple sources. If one studies incorrectly by mistake, it is not merely a matter of one lifetime!