One mindfulness practice is to be aware of what is
coming through your sense gates. It is the awareness of eyes, ears, nose, tongue, body and mind. We become more present to what is
happening - the objects of sights,
sounds, smells, tastes, sensations and thoughts. For each organ and object, there is a mind consciousness,
which recognizes the object and allows us to think and react to it
appropriately.
Interesting to note, the Buddhists add "mind" as a 6th sense gate with the corresponding object of thought and associated mind consciousness. Buddhists treat the mind as a muscle that excretes
thoughts. I grew up with the
idea that our mind and thoughts are in an elevated position - the mind as the
leader. I remember a movie in
fourth grade about the body. The
mind sat at an executive desk in the front of the brain and controlled
everything. Though that might be
true in some senses, I have learned from my Buddhist life to allow the mind a
lesser position. When the mind is not backed by a solid self, it is diminished. We can allow many types of “minds” to
help decide what to do.
Concentration is learning how to settle the discriminative mind
where you want it to be and allow it to connect to a larger consciousness. One can begin to “master” the mind
through concentration. Instead of
dwelling on negative thoughts, one can direct the mind to settle on the dharma
teachings or on silence. This ability to place
the mind has alleviated a lot of unnecessary suffering in my life.
Here is a chart from the Yogachara teachings of the Eight
levels of consciousness.
We have the 5 sense gates with their objects and consciousness
and then, the added one, the 6th gate of mind/thought/mind
consciousness. The Manas
consciousness, the seventh one, is the consciousness that twists everything to
form around a solid sense of self, which, in Buddhist understanding doesn’t exist. Our greed, anger
and ignorance arise from Manas as it distorts our thoughts and perceptions around
a fantasy of a “self”. The last
consciousness is the Alaya Vijnana, the storehouse consciousness, which is the
very deep storehouse of all our seeds.
They can be positive or negative, individual or collective. Our practice is to water the most
beneficial seeds and to pull out the weeds. We must allow our Manas consciousness to untwist.
I have used these ideas for many years in my Buddhist
life. Now, what I’m excited about
is what I discovered at the last
sesshin. Through my study, I added
the last two verticle columns, which I would like to present.
Eight consciousnesses
organ object mind
consciousness mu wisdom
Eye
|
sight
|
Eye consciousness
|
NO
|
All-performing wisdom
|
ears
|
sounds
|
Ear consciousness
|
NO
|
Same as above
|
nose
|
smells
|
Nose consciousness
|
NO
|
Same as above
|
tongue
|
tastes
|
Tongue consciousness
|
NO
|
Same as above
|
body
|
sensations
|
Body consciousness
|
NO
|
Same as above
|
mind
|
thoughts
|
Mind consciousness
|
NO
|
Observing wisdom
|
Manas
|
The insertion of the “I” and distorted perceptions
|
|
NO
|
Equality wisdom
|
Alaya Vijnana
Storehouse consciousness
|
|
|
NO
|
Bright mirror wisdom
|
On one level of practice, we practice getting out of our heads
and into our senses. This is very
important in order to be present to what is actually happening now. But there is also a stage of practice
where we don’t notice our sense gates.
In the Fukanzazengi, a fascicle in the Shobogenzo of Dogen’s, he writes “blocked in resolute stability”. The word “blocked” came forward in a new translation of the Fukanzazengi, and
at first I didn’t like it. I
didn’t want anything to be blocked as opposed to open. But lately when my mind is very still,
I observe that I am blocked to my senses.
Though they are present, I am not noticing them. My sense consciousness’ are quiet. No words, no perceptions and no
consciousness.
The “mu” column comes from our study of the Prajna Paramita
Sutras, the teaching of emptiness and corresponds to this “blocked in resolute stability”. Mu means “no”, “negative”, or “without”. We read everyday in a Soto Zen Temple
the Prajna Paramita Sutra – no eyes, no ears, no nose, no tongue, no body, no
mind. Then we add the sense
objects and we chant – no sight, no sound, no smell, no taste, no sensation, no
thought. Finally the sutra also
reads, though in most translations it is abbreviated and only reads, “…no mind
consciousness.” But that “dot,
dot, dot” is an abbreviation of no eye consciousness, no ear consciousness, no
nose consciousness, no tongue consciousness, no body consciousness and no mind
consciousness. From this, I added
the column of “no’s”.
Continuing my study, I found in the Lankavatara Sutra which
adds a development after you come out of “mu”, “no”, or emptiness. We return to a more enlightened activity
in form. In post meditation
experience, each of the consciousness can pivot into a type of wisdom. The five regular senses turn into
all-performing wisdom. The
ordinary thought consciousness (the forebrain) turns into Observing Wisdom. Manas turns into Equality Wisdom. The storehouse consciousness turns into
Bright Mirror Wisdom. In that
sutra, it states that the Tathagata lives in the transformed storehouse
consciousness.
I found that adding the last two columns really refines and
helps my understanding and I wanted to share that with all of you.
Labels: Alaya Vijnana, Manas, Manas consciousness, storehouse consciousness, the sense gates in buddhism, Wisdom, Yogachara 8 consciousnesses