The Illusory Nature of Experiences in Contemplative Practice

After the six consciousnesses contact the six sense objects and dharmas, there arise feelings and the awareness of feeling. Sentient beings all believe that these various feelings are so real, that all these various feelings are the self, and thus they react to these various feelings—either with fondness and craving, or with anger and resentment. In reality, all these various feelings are extremely illusory and unreal; they are things generated from the seeds of consciousness, just like an electric current formed by the transmission of electrons—extremely unreal. Why take feelings so seriously as to create unwholesome karmic actions?

Observe and imagine the process by which an electric current is generated, and you will know that the current is formed by the aggregation and flow of countless electrons; the electrons themselves are formless and without appearance, arising and ceasing, changing, transmitted out by a generator to form the current, and then the electrons return to the generator. The electric current is thus arising, ceasing, and mutating—illusory and conjured—and after it has functioned, it disappears.

Feelings are just like this. What is there to cling to? What is there to take as real?

Contemplate the sixth and seventh consciousnesses, and the five sense consciousnesses—they too are illusory and unreal. Contemplative practice (vipaśyanā-caryā) on this is far more important than contemplating any of the six sense objects. When the mind ceases, all dharmas cease. To catch bandits, first capture their king; the consciousnesses are the masters of the dharmas—watch the master, and let the cattle and sheep run wherever they will.

Grasp hold of feelings, watch over feelings, and one's thoughts and views will inevitably be purified, unwholesome karma will inevitably be extinguished, unnecessary karmic actions will inevitably be created less, the mind will inevitably gradually attain tranquility (praśama), afflictions will inevitably be lightened, meditative concentration (samādhi) will inevitably arise, and wisdom will inevitably be born. The body will feel light and at ease, and body and mind will inevitably undergo transformation—what joy there is in doing so! Why immerse oneself day after day in all sorts of feelings, unable to extricate oneself, suffering anguish and distress, with body and mind worn thin?