In the Mind-Only doctrine, cognition is consciousness’s capacity for self-awareness. This self-awareness is precisely what enables consciousness to perceive the world. But what does it mean for consciousness to possess this self-knowing ability? Consider this example: Seeing with our eyes is the perceiving aspect, the image we see is the appearance aspect, and the underlying capability that allows us to see is the self-knowing aspect. It’s this self-knowing aspect that illuminates both the process of perception and the content of what is perceived.
Let’s not discuss these terms for now. The ability to see with the eyes is the function of the mind using the eye organ, the lens, and the line of sight to perceive things. The external environment and light are both movements of the mind, a formation of causes and conditions, all without substance, and the essence of everything belongs to the mind, hence the phrase “all phenomena arise from the mind.
This leads to a conclusion: cognition and the external environment are one and the same. This thing is not matter, but mind. Conceptually, this is easy to understand theoretically, but it is difficult to internalize and apply in practice. The phrase “all phenomena arise from the mind” is often quoted, yet frequently, it is not the product of genuine understanding but rather a mere recitation. Consider this: do you genuinely believe that all phenomena are manifestations of the mind? If you do, such a belief would inevitably transform your actions. Conversely, unchanged behavior suggests that you are merely echoing words from a text, lacking in-depth understanding or reflective meditation.
It is easier to assert that cognition (the mind) and the external environment are fundamentally one than to truly understand and embrace that “all phenomena arise from the mind.”To actually achieve this requires extensive cultivation, such as prolonged practice of mere emptiness. Upon realization, the faculty of cognition is termed the “perceiving aspect,” while the cognized (the external environment) is referred to as the “appearing aspect” (Appearance).
The oft-repeated phrase “all phenomena are mere illusions” suggests that the things we perceive are not truly existent; they are illusory. Embracing this concept is challenging in practice. If we were to fully accept that our perceptions are not real, then feelings like greed and anger would vanish. Recognizing that external entities are unreal would dissolve ignorance and stupidity. While we may understand this intellectually, it does not resonate at a deeper, heartfelt level.
Take, for example, this 1988 raw Pu Erh tea in front of us, priced at 300,000 per cake. Do you think it’s real or not? Do you believe it is just an illusion? What will happen if it is? Should we not covet it then? It’s not about whether to covet it or not; it’s about the intention behind the desire. What purpose does it serve for you? Common people use it for samsara, Arhats do not have any craving for it, while Bodhisattvas use it to help sentient beings attain liberation. Therefore, the criteria for acceptance or rejection are not static, varying from person to person. Likewise, one’s own stance on these choices also vary greatly. For instance, common people might say the tea is “not real,” but they don’t truly believe that; they only think so conceptually. They sell it for money, and what do they do with the money? They seek pleasure for themselves with lots of money and women—that’s their attitude. Both Arhats and Bodhisattvas truly believe it is “not real,” and they share this common understanding. However, their attitudes towards it differ: Arhats remain unswayed and find solace in samadhi, distancing themselves from it, whereas Bodhisattvas sell it for money. What do they do with the money earned? They buy more tea to make more money. And in the end, ultimately, what do they do with it? They use it to encourage sentient beings to engage in life releasing activities or to foster the awareness of the tea’s illusory nature.
Since it is a unified manifestation, we can certainly perceive the external environment, but at that moment, it can no longer be called the external environment because our consciousness itself can manifest both an aspect of appearance and one of perception. We feel as though we have seen the external world, but in reality, it is just the “consciousness” itself evolving. This is known as self-awareness, or the “self-knowing aspect.
Excerpted from: Cognition and Expression Part Two
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