Hundred Dharmas (lesson 9)

The Shastra on the Door to Understanding the Hundred Dharmas

DHARMA TALK 9 - DHARMAS BELONGING TO THE MIND

- The Four Unfixed (不定四)

BY MASTER JINGLIAN

To all honourable ones and laypeople who are present:

 

We have talked about Mind Dharma and Dharmas belonging to the Mind. There are 51 types of Dharmas belonging to the Mind: Five Universally Interactive (sarvatraga), Five Particular States (viniyata), Eleven Wholesome (kushala), Six Fundamental Afflictions (klesha) and Twenty Derivative Afflictions (upaklesha). The last is the Four Unfixed (aniyata) and today we are going to introduce the Four Unfixed.

 

What are the four unfixed? They are regret (kaukritya, 悔), sleep (middha, 眠), investigation (vitarka, 寻) and examination (vichara, 伺). Kaukritya is regret; middha is sleep; vitarka is investigation; vichara is examination.

 

Why are these four known as unfixed? They have three unfixed qualities.

 

Firstly, the three unfixed qualities are:

- Constructive / Wholesome (善)

- Destructive / Unwholesome (恶)

- Unspecified (无记)

 

Just like the aforesaid, Eleven Wholesome Dharma belong to the constructive; Afflictions and Twenty Derivative Afflictions belong to the destructive. These Four Unfixed are sometimes constructive, sometimes destructive and sometimes unspecified. Thus, they are unfixed. So, this is first the reason why we named them as unfixed.

 

The second reason is that they are the unfixed within the 8 Consciousness. These eight consciousness are eye consciousness, ear consciousness, nose consciousness, tongue consciousness and body consciousness (these five consciousness are the first five consciousness); the 6^th Consciousness, the 7^th Consciousness (manas consciousness) and the 8^th Consciousness (the alaya consciousness). These 4 unfixed introduced today are unfixed in the 8 Consciousness. The first five consciousness will not regret, sleep and so on. So the first five consciousness do not have these four unfixed. Likewise, the 7^th and 8^th Consciousness also do not have these four unfixed. Only the 6th Consciousness has them. Therefore, in regards to the 8 Consciousness, they do not necessarily have these four unfixed and only the 6th Consciousness has them. This is the second reason why they are known as unfixed.

 

The third reason is that they are also unfixed within the three realms namely, the Desire Realm, Form Realm and Formless Realm. Within these 3 realms, they are unfixed. Depending on the meditative skill of your calm abiding (Samatha) and insight (Vipassana) and if you are skilful enough to reach the stage of 1^st meditative absorption (jhana), you will know that one no longer needs to sleep. Right? Thus desire for the opposite sex, food and sleep gradually diminishes as the form of the Desire Realm transforms into the form of the Form Realm. Thus at the moment of entry into the 1^st jhana of Form Realm, regret no longer exist, likewise for sleep. However, there is still be Investigation (subtle movement of thoughts) and Examination (discernment). Thus the 1^st meditative absorption (jhana) has the qualities of Investigation (vicara) and Examination (vitakka) (有寻有伺三摩地). It still needs the function of Investigation and Examination. From the 2^nd meditative absorption onwards, the function of Examination ceases. So the transformation process of beings from the Desire Realm to the Form Realm still requires the functions of both Investigation and Examination. But from the 2^nd meditative absorption onwards, these two functions cease. Therefore, the 2^nd meditative absorption is also known as the Samadhi without Investigation and Examination (无寻无伺三摩地). It will no longer need the functions of Investigation and Examination. Therefore, in regards to these three realms, they may not have these four unfixed. This is the third reason why they are known as the unfixed.

 

Therefore, in conclusion, these four unfixed dharma may not belong specifically to any of the qualities relating to constructive, destructive and unspecified (善、恶、无记). This is the first reason. The second reason for classifying them as unfixed is because they are not present in all the 8 Consciousness but only in the 6^th Consciousness. The third reason is because they are unfixed within the 3 realms. Upon entering the 1^st jhana, regret and sleep(悔、眠) cease. From the 2^nd jhana onwards, Investigation and Examination(寻、伺) cease. Thus, we undersand why they are classified as unfixed through these 3 reasons.

 

After this, we will continue with the detailed explanation of these four unfixed dharma.

 

Firstly, what is “regret”? Regret(kaukritya) means to feel remorseful afterwards or to self-reproach. Why does one regret? You must have done some wrong that cause regret.

 

In the first situation, when we create karma, break precepts or commit some wrongdoings and because we have a remorse heart, we will regret and say, “Why did I do that in the first place?” After the wrongdoing has been committed, regret then arises. So what can we do? Repent. After regret arises, repent immediately. After repentance, do not continue to regret and self-reproach.

 

In another situation, one regrets even though no wrong is done. One regrets for not committing the wrongdoing. For example, you are an official or supervisor and someone tries to bribe you. He visited you and gave a huge red packet or expensive gift. You sternly rejected and said, “I will not accept this. I can certainly help, but I cannot take this red packet. I cannot accept such an expensive gift.” But after he left your house, you immediately started to regret and think, “Why did I not accept? Recently, I am short of money… ” Thus one starts to regret, thinking that one should have accepted it instead, since nobody will know anyway. It is unlikely that he will mention it and neither will I. So why did I not accept it? This is regret for not doing wrong. This kind of situation often happens. For example, in the business world, many people know that fake accounts are created. Right? All of you will not do it but some of those businessmen will create fake accounts to evade tax. If you do not evade tax, you might always regret and think, “Why did I not follow them? I could have saved a lot in a year. The money could be used for donation which would be quite good. It can also be used to support Buddha Dharma. Sometimes, one will have such regrets and self-reproach.

 

We have an unusual Singaporean dharma brother who went to Thailand to do business. Perhaps some of you might know him. He is quite old but after learning Buddhism, he decides to report his accounts honestly. Every year when he submits his tax report, he will report honestly. He will also tell his employee responsible for the tax report, “Submit accordingly, report whatever amount that is correct.” His employee gave him an incredulous look and felt strange as everyone is creating fake accounts. They are reporting less because it is an unspoken rule. Everyone does the same but he actually asks to report honestly. So he could not understand and wondered if he has gone mad because of his Buddhist practice. Or maybe it was something else. But we praise him for not evading tax and earning that extra money. But why does he not want to earn that extra money? Because he strongly believes in cause and effect. If you evade tax, the money will be lost elsewhere. So when we go bankrupt and lose money, there must be a reason. It is because we cause others to lose money so the retribution is that we will suffer losses ourselves. Although you seem to save money over here, in fact you lose elsewhere. Thus, the karma is definitely not pleasant. Hence, when we do not do bad things, we should not regret. Everyone dares to commit wrongs and make money without ethics. But in general, people do not know the concept of karma or basically do not believe in cause and effect and therefore dares to commit wrongdoings. Right? But after we learn Buddhism, we believe deeply in cause and effect and it is unlikely that we will commit such wrongdoings. There are some who show no fear in committing evil. They are not afraid of going to the lower realms, but are we not afraid too? Since we strongly believe in cause and effect, we will not commit evil and then bear the consequence of entering into the lower realms because of the bad karma. Therefore, we will not commit acts that we should not do starting from today. Talking about things we should not do, we must definitely not do them. Thus, there will be no regret. You should not say that everyone is doing the same thing! And so, you can do it too. It is not like this.

 

Thus there are 2 aspects to evil deeds. For evil deeds that has been committed, we must regret and then repent. For evil deeds not committed, there is no need to regret and we should rejoice that it was not committed. This is the correct attitude. This is about the destructive aspect.

 

There are also 2 aspects to wholesome deeds. In the first situation, after committing the kind deeds, you regret doing it. This is something which occurs often, like those temple volunteers. They always regret becoming volunteers. Having spent money and efforts, yet you are being accused, criticised or set up by others. This is not the results that you want. So sometimes, you have regrets and say in your heart, “If I have known earlier, I will not have volunteered.” Or maybe, when we go out today, we see disabled people begging, or see a monk asking for alms, you then happily donate or give dana to that monk. But in the end, when you go home and tell others, they say, “Stupid! That is a fake monk! That is a fake beggar!” That’s right! When you hear this, your heart turns cold and you start to regret and say, “Oh no!” You were told that those people are manipulated by an organisation. Those disabled people are placed everywhere for a specified time. They place one here and another there until evening time. In the evening, they will be fetched back one by one. They belong to an organisation. Some people will tell you all these. So when you do good deeds today and self-reproach later and think, “Will I become an accomplice?” Right? Aiding an evil doer to do evil. If everyone does not give money, he will not be able to scam anymore. So you regret and wondered whether you have become an accomplice. And then, will you share the karma? Will you share the karma of lying and cheating others with them? Right! A heart full of regret. Thus, when we want to donate or give dana, we must have Prajna paramita (般若波罗蜜). Prajna paramita is the Wisdom of Emptiness (空性的智慧). Once you decide to donate or give dana, know that there is no donor (self) who donate, there is no recipent of the gift (donation) and there is no act of giving or the gift (donation) itself. The donation is done with the understanding that these 3 aspects have no inherent existence and thus emptying all instantaneously. Then do what you want to do, forget after completing the task and then do not hold onto them. Thus you will not be attached and will not do so for the merits. If you do good deeds and regret later, you do not only obtain no merits but also commit bad deeds. This is because of arising afflictions and therefore is a destructive karma and does not worth it. Therefore you must have the Wisdom of Emptiness. Regardless whether the situation is true or not, upon the decision to donate and give dana, all these three aspects cease to exist. In this way, you will not regret after doing good deeds.

 

There is another situation about doing good deeds in which you regret no doing that good deed. For example, you receive a telephone call in the morning, requesting for help. But after some consideration, you decide it is too troublesome and therefore declined to help. Because you are afraid of troubles, you immediately reject him. But once you put down the phone, immediately you start to regret and think, “Actually, I can help but was afraid that it was too troublesome, so I reject him on the spot. But now I am regretting. Why did I not agree to help him back then?” There are many opportunities like this. Everyday, there are many such opportunitues to do good deeds or benefit the beings. It is just a matter of whether you will grab the opportunity or not. Thus, on this kind of regret for not doing good deeds, one should regret it and even give it a good self-reproach.

 

In total, there are four kinds of situations where regret arises. In regards to good deeds that we have not done, we must regret and then promise to do it when the next opportunity arises. Everyday, we must grab such opportunity. Why? Because the Great Vehicle Buddhism or Mahayanist is constantly mindful of death and impermanence. We do not know when we will leave and we must do good deeds earnestly. We must aspire to do them whenever the opportunity arises. I will grab the opportunity when it arises because I do not know when… there is still a chance like this.

 

Therefore, in regards to matters you should not regret, what are the situations in which you should not regret? You must not regret when you do not commit wrongdoings. When you do good deeds, you should not regret too. This is not something to regret and do not let the mind of regret arise.

 

On matters that you should regret, there are also two kinds of situations, right? For those bad deeds that have been done, one should regret and then repent. For those good deeds that have not been done, one should also regret, right?

 

Hence, there are two kinds of situations whereby you should not regret and two kinds of situations whereby you should regret. So for those that we should regret, we should repent. After repenting, do not continue to regret. What does this mean? You think that you are wrong so it is good to repent and then put it down. This is because you have resolved to change and will do good deeds earnestly when the opportunity arises or will not commit the wrongdoings next time. Therefore, after repentance, one must resolve to make amendments and not to do the wrongdoings again. Why should one not continue to regret? Because each time when you regret, you remember that matter and it will cause your body and mind to be unsettled. When your body and mind are not unsettled, you will have difficulties to concentrate. Regretting all the time regardless of whether one has done right or wrong, batters your confidence and fills you with guilt. Regardless of what one does, one feels that it is never quite right. The body and mind then becomes unsettled. Thus when you are practising meditation, it becomes difficult to concentrate. A mind that is filled with self-reproach cannot concentrate. Thus causing a great obstacle towards attaining concentration. So it is important that once we have repented, we must stop regretting.

 

So why do we say that regret belongs to the unfixed dharma? We have talked about this earlier. The first reason is because it varies and the unfixed qualities can be constructive, destructive or unspecified. So what are the situations that determine whether it is constructive, destructive or unspecified? For example, after committing an evil deed, one regrets. This is good, right? Thus at this moment, it belongs to the constructive quality. If you regret for not doing bad deeds, this belongs to the destructive, right? What about regretting after doing good deeds? This also belongs to the destructive quality. We should refrain from doing this. Earlier on, we had mentioned that immediately after doing a good deed, we must have the Wisdom of Emptiness to empty the three-fold aspects (ie. Giver, gift, receiver) / Formless 3 Wheels (三轮体空). To regret for not doing good deeds is constructive and after regretting, one must promise to carry out good deeds promptly in future. If the mind is unclear and unsure whether to do or not to do, or does not know whether one should regret or not to regret, this unclear situation belongs to the unspecified. The situation is unclear and therefore, it belongs to the unspecified. Whether it corresponds to constructive, destructive or unspecified, is not fixed. So it is known as unfixed. Thus the first reason why it is unfixed is because of its 3 variable nature as mentioned earlier.

 

Without the wisdom to discern, we will regret regardless of whether evil or good is committed. So amongst greed, anger and ignorance, where does regret belong to? It is the lack of wisdom, right? Thus, regardless of whether one has done good or evil, one regrets all the time. This is because of the lack of wisdom. So it corresponds with ignorance. Therefore, the first unfixed dharma of ‘regret’ corresponds with ignorance.

 

The first five consciousness do not regret. Likewise, the 7^th and 8^th consciousness do not regret too. Only the 6th consciousness will regret. Therefore, regret is not fixed within the 8 Consciousness because it only exists in the 6^th Consciousness.

 

Just now, we talked about how frequent regretting will cause our body and mind to become unsettled and therefore is an obstacle towards attaining concentration. We know that once we have attained concentration, for example, a Mahayanist who has attained the first absorption (jhana) of meditation, his body and mind is stable. Do they still have regrets? No, they do not have regrets. This explains why regret no longer exist when you enter into the first absorption (jhana). So regret exists in Desire Realm but not in the Form Realm. Why? Because once the mind has been stilled, it does not have regrets. So regret is an obstacle to concentration. Once you enter the first absorption (jhana) of meditation in the Form Realm, there will be no more regret. Only those in the Desire Realm has self-reproach (regret). Upon entering the first absorption (jhana) in the Form Realm, regret no longer exists.

 

This is the regret.

 

The second unfixed dharma is “middha.” Middha is sleep. Sleep is when the 6th Consciousness enters a state of torpor. That is your mind consciousness is not clear and it gets more and more drowsy and then enters into deep torpor. This is what we call sleep. Even at the time of not sleeping, but as long as your 6^th mind consciousness is not clear, it is still in a state of drowsiness. It is not very clear, like the brain is not clear. That is a type of torpor. Deep torpor is what we call sleep.

 

Therefore, sleep only belongs to the 6^th mind consciousness. When the 6^th mind consciousness is no longer in a clear state, it falls into a state of torpor which we call sleep. At this time, the first five roots (五根 / sense organs) will cease to function temporarily. That is once we have fallen asleep, the 5 senses of eye, ear, nose, tongue and body, no longer hold onto the form of colour, sound, smell, taste and touch; the five sense objects (五境). Because when you have fallen asleep, your eyes will not look around and it is also not aided by the 6^th Consciousness that gives rise to the function of the eye consciousness. What about the ears? It will also no longer attach to the sound dust. And the 6^th mind consciousness will also not discriminate the sounds heard. Right? Thus we know that when sleep occurs, the first 5 roots or conscioussness will no longer grasp at the 5 dust (五尘 / sense objects) of the outside phenomenal world. The 6^th mind consciousness has also entered into deep torpor, in a state of deep sleep. Unlike when you are awake, once you have fallen asleep, the 6^th mind consciousness does not work together with the first 5 roots or consciousness to grasp the outside phenomenal world and invoke the functions of the 5 consciousness. The 6^th consciousness is also not able to keep its clarity but slumbers in a state of drowsiness.

 

When the 6^th mind consciousness falls into torpor, can you still practise insight (vipassana)? At this moment, whatever you contemplate, you will not be able to contemplate. No matter what you do, contemplation is not possible. Why? Because the 6^th Consciousness has fallen into torpor. Thus, practising insight (vipassana) is not possible in this state. Thus, sleep is an obstacle to insight (vipassana). We cannot practise insight (vipassana) when we are in the state of sleep. Since there is no way to practise insight (vipassana), attaining wisdom is therefore not possible. Because practising insight leads to wisdom and practising stillness of mind leads to concentration. Therefore one leads to power of concentration and the other leads to power of insight. Sleep is an obstacle to insight making it difficult for wisdom to arise. So to which category does it belong? Is it greed, anger or ignorance? Since it is an obstacle for the wisdom to arise, it belongs to ignorance. So now we know sleep corresponds with ignorance. It corresponds with the affliction of ignorance.

 

Therefore, whoever loves to sleep, he is certainly someone who is heedless, sluggish and lazy. He will not be able to practise insight (vipassana). When he sits there, he will fall asleep. In this situation, sleep is an evil as it corresponds with the destructive aspect. But is sleep important? It is very important, right? Therefore, if we can make good use of sleep to support the well-being of the Four Great Elements (四大) so that we have enough energy to practise diligently. In this situation, sleep is good as it corresponds with the constructive aspect. However, if you sleep haphazardly in a confused manner, this corresponds with the unspecified. Hence, now we understand why it is classified as unfixed. This is because sleep can be constructive, destructive or unspecified and is therefore unfixed. So it depends on how sleep is being used. If you sleep because you are lazy and like to sleep, then this is no good because there is no way you can practise diligently. However, if you sleep well, the spirit will be properly nourished for diligent practice. In this situation, sleep is good. For those that do not belong to either the constructive or destructive, they belong to another category called unspecified. Thus we know sleep has 3 natures. It can corresponds to any of those and is therefore unfixed.

 

Besides, when you sleep, the first five consciousness will cease to function and only the 6^th mind consciousness is functioning alone. As mentioned earlier, once you have fallen asleep, your eyes will not look at the dust of form outside. Likewise, the ears will also not hear the sound outside, that is the dust of sound. Thus, the 6^th mind consciousness will not be able to perform its discriminatory function of seeing and hearing. Because the first 5 consciousnesses have ceased to function. Only the 6^th mind consciousness is functioning but working alone. Therefore, the dreams that appear is a manifestation of the 6^th mind consciousness. The various types of dreams that manifest in our sleep comes from the sole function of the 6^th consciousness. Thus the 6^th mind consciousness is also known as the Independent Leading Mind Consciousness (独头意识) and this is the reason why dreams are also known as the Independent Leading Mind Consciousness. When you are asleep, the first five consciousness will not be functioning and only the 6^th mind consciousness continues to function alone. Hence, it is known as Independent Leading Mind Consciousness, or the Mind Consciousness of Independent Manifestation (独影意识). Thus, this clearly shows that among the 8 Consciousness, only the 6^th mind consciousness has sleep. The rest of the consciousness which includes the first 5, 7^th and 8^th consciousness, do not have sleep. Only the 6^th mind consciousness has sleep. This is the second reason why “sleep” is unfixed because it is not necessary for all 8 consciousness to have it.

 

The three realms may not necessarily have it. We have mentioned earlier that sleep ends when one attains the 1^st meditative absorption (jhana) in the Form Realm. When the 6^th Mind Consciousness is stable and focused, it becomes clear and bright. Therefore, at this stage, sleep no longer exists. Within the three realms, only the beings in the Desire Realm have to sleep. The beings in the Form and Formless Realms do not need sleep. We know how to sleep but why do we need sleep? Why do the beings in the Desire Realm need sleep? The body is too busy running around during the day and becomes exhausted. The mind is also too busy thinking all the time. Thus the body and mind are very exhausted and need to sleep at night. This is the main reason for the need to sleep as the body and mind are too tired. After a good night‘s sleep, we have energy to tire ourselves once again the next day.

 

However, another important reason is that our brain lacks oxygen. Therefore, we need sleep. When we sleep, oxygen is replenished. It is like yawning when we are tired. Right? Why does the mouth open so wide? To take in more oxygen because the brain is short of oxygen. Therefore, we yawn. After taking a big yawn and breathing in lots of oxygen, the brain seems to be a bit clearer. Therefore, yawning is an indication that the brain is lack of oxygen. At this moment, you need to breathe in deeply to take in more oxygen from the air. Hence, the main purpose of sleep is to replenish oxygen. Therefore, when we sleep at night, other than recovering the body and mind from exhaustion, another important reason is to sleep until the oxygen is sufficient and then you will wake up naturally. Once you are awake, it is an indication that your oxygen has been fully replenished. This also explains why after attaining 1^st meditative absorption (jhana), sleep is not required. Why? Could those dharma brothers who have entered the 1^st meditative absorption tell us why you can cut-off sleep? Because oxygen is no longer needed. Why is it that you do not need oxygen when you enter the 1^st meditative absorption? Those who have entered the 1^st meditative absorption, please share with us. Why? Because his pulse and breathing are still. Do you understand? Therefore, there is no need for oxygen and sleep can be cut-off. This is the most important reason. The tiredness of the body and mind is not the main reason but the oxygen is. As long as oxygen level is adequate, you will not require to replenish oxygen through sleep. Because the breathing becomes extremely subtle, calm and stable after entering the 1^st meditative absorption, that he can almost still his breath. Stilling his breath (气住) means that the breathing is almost ceasing. In the process of counting breath, one will reach a point where one’s breathing almost halt and only takes a deep breath after a long pause. Right? This means that one is almost at the point of entering and if one persists, the breath will cease. One feels as if the breathing has stopped. This is because of the transformation to inner breathing. Therefore, there is no longer the need to depend on external breathing to replenish oxygen. At this moment, he does not need to breath to refill the oxygen. At that moment, the pulse seems to have stopped, so breathing and pulse are both still (气住脉住).

 

In regards to the Qi / energy movement in the body, if you can still feel the Qi / energy movement and breathing and while sitting there, know the energy moving from the coccynx, up the points adjacent to the spine, passing the 3 front gate points and the 3 back gate points one by one and now reaching the back of the brain but stuck there, we know that you have definitely not entered absorption or attained concentration. Understand? He definitely has not entered the 1^st meditative absorption (jhana) if he can still feel the movement of his energy and elaborate the details or the mechanics of energy movement and the kind of physiological response. This indicates that he has not attained the 1^st meditative absorption (jhana). This is because when you enter the 1^st meditative absorption (jhana), there will be an obvious stillness of the breathing and pulse. Therefore, your breathing and pulse will not be obvious and the movement of energy cannot be felt. There will be no such feeling.

 

This is all about sleep.

 

The third one is “vitarka.” Vitarka is investigation. Like how our mind will continuously be busy with investigating the external state and then start to

differentiate. This kind of differentiation towards the external state is called investigation. This is always happening. As long as your eyes see the forms, you will immediately differentiate what you have seen. This is “Investigation”.

 

When you go shopping, you will look everywhere. That is investigation. Upon hearing that purple crystal can help to open up one’s wisdom, you then decide to buy one today to place at the top of your bed. During the day, you can carry it along. So perhaps you should just buy a purple crystal bracelet or the Buddhist prayer beads to use it for chanting. At this moment, you start to search for the purple crystal. This process of searching is known as “Investigation”. You heard that there is a shop selling crystals and so we go there to search. This process of searching is known as Investigation. The continuous use of the eyes to look at the crystals and the continuous differentiating process, is known as investigation. Therefore, investigation is grasping at the external phenomena with the mind busily differentiating.

 

Once I see and find that purple crystal, I will slowly ponder. Take this piece of purple crystal and look. Or that bracelet to look at the shine of the purple crystal, its size and its shape. Is this the one I want? At this point, it is entering the next stage known as “vichara.”

 

So, Vichara is “Examination”. One is investigation and the other is examination. After the mind has searched outwards and done its preliminary investigation, it will then proceed to examine. The mind will conduct a detailed examination of the external phenomena and this detailed differentiation is known as “Examination”.

 

Therefore, one is investigating the external factors continuously. Another is when you have found the target, you stop at this target and your mind will slowly examine it. This is known as “Examination”. So, one is towards the external and another is towards the internal. This is the difference between investigation and examination.

 

Both belong to the “deliberation” and “judgement.” What is “deliberation”? The Five Universally Interactive (五徧行) consists of attention (作意), contact (触), feeling (受), thinking (想) and deliberation (思). What does deliberation mean? The mind deliberates (令心造作). Very good! You have memorised well! The mind deliberates. Thus, investigation and examination are engaging the mind in deliberation. How does the mind deliberate? It will continuously search for the target you seek. First, your mind deliberates and wants to find a purple crystal. Once you have found the target, the mind again deliberates and slowly observes the surface of the crystal and carefully examine it. This is examination. At this moment, the mind deliberates, busily engage in the process of differentiating and examining this purple crystal. First, the mind deliberates to seek target which is the purple crystal. Even though both belong to part of deliberation, this is a difference between Investigation and Examination. The objective of the deliberation is different. Investigation involves the mind in deliberately seeking the target. What about Examination? After you have found the target, the mind carefully differentiates and examines this target as it deliberates. All these belong to mind deliberation.

 

It also belongs to part of “Discernment / Judgement”. What is “judgement”? Judgement belongs to the Five Particular States which include Desire (欲), Resolution (胜解), Recollection (念), Concentration / Samadhi (定) and Judgment (慧). What is judgement? It is to choose /discern according to the situations. Given its ability to discern / choose the situations, its nature is to choose / discern all phenomena / situations. The mind is continuously busy with choosing and discerning all phenomena. To choose and discern means to be busily differentiating and it belongs to part of judgement.

 

Therefore, the investigation and examination are part of deliberation and wisdom. Investigation is about choosing and differentiating the external phenomena and it means that you affirm the target you seek. In the earlier example, we talked about searching for the purple crystal. You affirm this target and then start choosing from various situations / phenomena. To choose based on a target is known as Investigation. Once you find the target which you think is quite good, you continuously differentiate and examine it. Right? Busy examining the differences in detail. This is discerning the phenomena. How is this perceivable phenomenon? Making many rounds of selection is related to your mind differentiating incessantly. Is this what I want? Its shine, size and shape, is this what I want? After that, is this crystal good? Most importantly, is it worth the price?

 

As a result, we now know that Investigation and Examination both belong to part of Deliberation and Judgement. What is the difference between Investigation and Examination in actuality? We had actually talked about this earlier. Now we shall conclude on the differences between Investigation and Examination since both of them belong to Deliberation and Judgment. As mentioned earlier, Investigation is about our mind searching for a target without stopping and continuously differentiating this target. At this moment, the body and mind are not stable. As mentioned earlier, when you roam the streets to shop for purple crystal, your body and mind are not stable because it is continuously searching everywhere and differentiating if it is a good crystal. At that moment, the body and mind is not stable. Examination occurs after the target has been found and therefore the body and mind is stable because the target has already been found. Now you only need to continue examining it in detail so this body and mind is more stable as compared to that during the investigation stage. This is the first difference. During the investigation stage, the body and mind is not stable. The body and mind is more stable in the examination stage.

 

The second difference is that investigation only conducts a gross differentiation of the external factors / phenomena whereas examination involves a detailed, subtle differentiation. Therefore, in terms of grossness and subtleness, the differentiation in investigation is gross while that of examination is detailed and subtle. This is because during the process of investigation, your mind is gross. Once you have found the target, you will then examine its details, differentiating subtly at this moment. This is the second difference between them.

 

Since we practise different methods of cultivation, we shall therefore use cultivation as an example to further clarify this. By using a cultivation method to illustrate, the functions of investigation and examination will be clearer. For example, when we contemplate on the impurities of the body (asubha-bhavana 不净观), is it not the hair, fur, claw, teeth and skin? The first contemplation is the hair. The hair is impure. In order to contemplate on the impurities of the hair, we must first search (寻求) for it. Right? Search for what? Search for what kind of curcumstances that will make you quickly get disgusted with hair. What kind of hair do I have to look for? Therefore I have to search and search. Perhaps I could find someone who has not washed his hair for three months. The hair is oily, smelly and sticks together. Maybe, there are some lice too. This should be disgusting enough and should quickly generate the feel of disgust. This process of searching is Investigation (寻). Having generated this feeling of disgust, the mind then settles down on this feeling of disgust. This stage is now known as Examination. Vichara (伺) is examination (伺察) and it has the meaning of “stop and stay” (停留); stop searching and stay on this objective target / perceivable phenomenon (所缘境). Therefore, we now know that vitarka or investigation is to search continuously. Having found its target, it stops at the target and examine the target in detail. This examination is known as vichara. Vitarka (寻) is searching and investigation. Vichara (伺) is examination.

 

Let us take another example, the counting of breaths. In Tiantai’s Six Dharma Gates - the cultivation of Samatha and Vipassana, the first step is to count the breath. When we start to practise counting, we will count until we are lost. Right? Then quickly bring it back and start to count again. After counting for a while, we get lost in thought again. Then quickly find it back again. “Quickly find it back” refers to searching and investigation. Having found it, we continue to focus on the counting. This is the function of Vichara (伺)or Examination. Thus, we know Vitarka (寻) or investigation is at the time of counting breath. When our mind loses its focus and we get lost or count wrongly, we have to quickly find it back. This is what we call Vitarka ( searching, investigation - 寻). Having found it, we will carefully ensure that our mind does not get lost again. This is called Vichara (伺) or Examination. With this explanation, it should be very clear now. Therefore, we can say one looks outwards to search and the other looks inwards to examine. One quickly brings it back and the other continues to settle and stablise on the perceivable phenomenon (所缘境).

 

After the mind has investigated and examined, we will give many different names and labels which refer to the languages and words used. From the earlier discussion, we know that investigation and examination actually refers to the mind differentiating in a gross or in a detailed manner. Investigation is when the mind is doing a gross differentiation while Examination is referring to the mind performing a detailed differentation. So this differentiating mind is referring to the 6^th Consciousness. Right? Now, we talk about how to maintain the direct or indiscriminate perception (现量 - pratyaksha) of the 6^th Consciousness that is without the differentiating process. Once this condition is maintained for a long time, you will be able to attain samatha (得止). There is the direct perception without differentiation and manifestation. But once your 6^th Mind Consciousness starts to differentiate, it will start to compare or infer (比量 – anumāna) and the mind creates differences. Thus, in actual fact, the 6^th Mind Consciousness is creating the differences. For example, whatever your eyes see, you will start to differentiate. Like the earlier example on searching for the purple crystal. If your mind does not differentiate, you do not know whether it is a crystal or not. Right? You will also not know whether it is a purple, pink or white crystal. Therefore your mind must be able to differentiate so that you can search. This is rough differentiation. But after having found your target, you have to differentiate it in detail to know if it is really what you want and whether its quality is good. This is the detailed differentiation process in the mind.

 

Therefore, investigation and examination are actually our mind’s differentiation process. The difference is whether it is gross or detailed differentiation and this gives them their different names, namely investigation and examination. So we have made this clear now.

 

Now, we are going to further explain that languages and words are actually expressions and are dependant on the mind’s differentiation. Understand? Like those writers and intellectuals who need to ponder over and over the words to use, is it not torturing? Actually, it is quite torturing. Every word and sentence has to be considered. For example, if he wants to describe something, he has several words with similar meanings and has to decide which word to use. Probably, he needs half a day to ponder over it. This is what we call the continuous differentiating process of the mind. Or maybe we have to think about or consider some matters. The moment we have to decide, it becomes very difficult to decide. That is why we say, “This matter is giving me a headache.” This so called headache is the differentiating process of the 6^th Consciousness. This headache is not related to the wise Contemplation and Investigation aspect (智慧的观察). If you can maintain the direct perception (现量 - pratyaksha) of the 6^th Consciousness and use its wisdom aspect (wisdom here refers to the transformation of the 6^th Mind Consciousness into the Wisdom of Wonderful Contemplation and Investigation), then you are now in the state of pratyaksha (现量境). Like a flash of light, the word appears. There is no headache. Understand? However, if you use the 6^th Mind Consciousness to differentiate and consider all its details, then that will give you a headache. Because that is differentiating and comparing process. Therefore, if we use our wisdom, the wisdom from the mirror of direct seeing (现量境) during our daily lives, we will be in light ease and happy. There will be no differentiation. Right? Because the 6^th Consciousness is always maintaining its direct perception and therefore no differentiation, no karma and no affliction. However, we are always using the 6 senses (六根) to interact with the 6 dust (六尘) and then differentiate. The moment we differentiate, “good or not” or “like or don’t like”, immediately greed, hatred and ignorance arise. This is because our 6^th Consciousness has already started the functions of Investigation and Examination (寻伺) and therefore fallen into comparison and differentiation. This is how affliction and karma are created.

 

Therefore, this investigation and examination come from the mind’s differentiating process. Because the mind has differentiated and needs to express it. So languages or words are used as a means to verbalise it. Whatever that has been differentiated by the mind is thus described. Like the earlier example of how we wanted to draw out disgust from the hair. Therefore we thought about the hair which has not been washed. It is oily, smelly and covered with lice. This is how we describe the situation of hair which has not been washed for 3 months. This differentiation comes from investigation and examination. Understand? These are the functions of investigation and examination. After the mind has differentiated, it uses languages and words to express and describe it. So investigation and examination has another meaning to it. It is also referred to as languages and words. How do languages and words arise? It is the product of the mind’s gross and detailed differentiation; words of differentiation. You can express and describe it. On the next level, the functions of investigation and examination include expression through languages and words. Now we know that after the 6^th Consciousness has done its investigation and examination, it creates various phenomena and then gives them many different names and words. This is the function of investigation and examination.

 

So, what does this mean? After such a long discussion, what we are trying to say that only 6^th Consciousness has investigation and examination. The rest of the consciousness do not have them. This is because investigation and examination are the differentiating functions of the 6^th Consciousness when it comes into contact with external phenomena. The first 5 Consciousness are in pratyaksha (现量) state and they do not differentiate. They do not have the function of investigation and examination. The 7^th Consciousness or Manas Consciousness is constantly grasping at the 8^th Consciousness as support of a Self. It also does not have investigation and examination. It is always attached to a Self and so it does not have investigation and examination. The 8^th Consciousness or Alaya Consciousness also does not have investigation and examination. Only the 6^th Mind Consciousness has investigation and examination.

 

Therefore, when we cultivate we have to depend on investigation and examination. Likewise, creating karma also depends on investigation and examination. Understand? Ordinary beings have to face different kinds of external phenomena every day and therefore require the function of both investigation and examination. And because of this differentiation, affliction arises and karma is created. Cultivators also make use of investigation and examination for their practice. Right? Examples are given earlier on. Whether you contemplate on the impurities of the body or recite the Buddha’s name, it is the same. After reciting the Buddha’s name, you got lost and have to quickly find it back again and then again stablise on the Buddha’s name. This is are function of investigation and examination. Therefore, all the Dharma Doors and especially the practice of samatha and vipassana uses the functions of investigation and examination. When you practise samatha and vipassana, you need the functions of investigation and examination. Therefore, if you use the functions of investigation and examination skilfully, you will reap the fruits of samatha and vipassana and successfully attain the power of concentration and wisdom. However, you can also use them to create afflictions and karma as these are also the functions of investigation and examination. Therefore, they belong to the unfixed dharma. They can interact and relate to the virtuous dharma. They can also interact and relate to the evil dharma. It can also be used for false thinking as the 6^th Consciousness can differentiate false thinking.

It can also be transformed into the Wisdom of Contemplation / illuminating Awareness (观照的智慧). The functions of investigation and examination can be used to establish concentration and wisdom which then transforms into powerful insight (观照力). This is only after investigation and examination has been transformed that it can become powerful insight. Before its transformation, it can engage in scattered thoughts which is also the 6^th Consciousness’ differentiation. Therefore, the creation of karma is also dependent on investigation and examination. If you want to attain the power of concentration and wisdom, you also need to depend on investigation and examination. Hence, they are unfixed.

 

Investigation and examination are only present in the 1^st meditative absorption (jhana) of the Form Realm (色界初禅). We already mentioned that from the 2^nd Jhana onwards, both investigation and examination are no longer present. The 1^st meditative absorption (jhana) is also known as the samadhi with investigation and examination. From the 1^st meditative absorption to the 2^nd meditative absorption, there is a mid-level meditative absorption known as anāgamya samādhi bhūmi (未到地定). This is a middle level between the first and the second meditative absorption. It is known as anāgamya samādhi bhūmi. In the next level between 2^nd and 3^rd meditative absorption, this is also a mid-level meditative absorption which is also known as anāgamya samādhi bhūmi (未到地定). The stage between the 1^st and 2^nd meditative absorption is also known samadhi without investigation but with examination. Investigation is no longer present but the function of examination is still present. However upon reaching the 2^nd meditative absorption, the samadhi is without investigation and examination. Thus we know investigation and examination no longer exist from the 2^nd meditative absorption onwards.

 

Like the 1^st meditation absorption in the 3 heavenly realms. Do you know that the 1^st jhana of the Form Realm consist of 3 heavenly realms. Which are the three? Maha Brahma - the king of Maha Brahma is the king of the form realm; his ministers and supporting officials are known as the Brahma-Purohita-deva and his citizens are known as the Brahma-parisajja-deva. Therefore the 1^st jhana of Form Realm consists of 3 heavenly realms. It is similar to a king ruling a kingdom. A kingdom has a king, ministers and citizens. Therefore the first jhana is a samadhi that includes investigation and examination. Why? The king has to give orders or they need to communicate among themselves and make law. Words and languages are required. Therefore, in the 1^st jhana, both investigation and examination are present since these functions are needed.

 

But the 2^nd jhana does not have these because words and languages are not required. So how do the heavenly beings of the 2^nd jhana communicate? They don't talk. By looking at one another, it is understood because they emit light. The heavenly beings have light. They do not depend on languages and words to describe what they have in mind. They emit light. There is no sound. But they have different levels of brightness and feelngs are very subtle. Our description through words and languages are extremely coarse and shallow. For example, “I like”, “I like very much”, “I like very very much”, “I extremely like”. No matter how we describe, there are only four to five variations. As it gets finer and more subtle, how do you describe them? There is no way to describe, “I like very very very much.” However, if you emit lights, there are not only 4 to 5 ways to describe, it can reach up to 30 levels of brightness. Therefore, it is finer and more subtle. Using words and languages to describe are coarser. Heavenly beings use different wavelengths of light to transmit and circulate information. It is fine and more subtle. But more importantly, they still depend on the thoughts in mind (意念). Because from the 2^nd jhana onwards, from the eyes, ear, nose, tongue, body and mind, only the mind is left as the first 5 consciousness is no longer functioning. Since only the mind consciousness is left, they could only use light. If you move further upwards, even light is no longer in use because they do not even have a body as in the Formless realm. The heavenly beings in the Form realm, still have a body (subtle body). But the heavenly beings in the Formless realm do not have bodies and so they do not even emit light. So they use their mind consciousness to communicate. From the 2^nd jhana upwards, only the mind consciousness is left. The first five consciousness is no longer functioning. This will be elaborated further when we touch on the Verses Delineating the Eight Consciousness (八识规矩颂) later on. Now we only need to clarify on investigation and examination and the reason why they are no longer in use from the 2^nd jhana onwards. This is because they are no longer required for communication as they have other methods of communication, like using light emission or mind communication. Mind communication is direct from mind to mind. There is no need to speak or write.

 

Last time, we talked about the Formless Realm which still have the attachment to feelings. Many Dharma brothers asked me this question, “The beings of the Formless Realm do not have bodies, how is it possible that they still have feelings?” They have mistaken feelings for desire. Understand? We say that beings of the Desire Realm has feelings, love and desire and the strongest being desire. In order to achieve his desire, he uses his form body in the Desire Realm to satisfy his desire. So there is great attachment to this body. The heavenly beings in the Form Realm are less attached to the body because they have relinquished the opposite sex, food and sleep, but still attached to love. This love is of a broader aspect and not the selfish love between man and woman. No, this love is broader, like universal love. The Catholics and Christians also talk about universal love. God loves humans. The God depicted by them is similar to Brahma King. Since God loves human beings, therefore he teaches all humans to love their brothers, sisters and parents, just like how God loves his people. Hence, they focus more on that kind of love which is universal love. So beings in the Form Realm are still attached to the love.

 

In the Formless Realm, the heavenly beings do not have this form body but still have very subtle attachment towards feelings. So he is only left with the mind consciousness (意识). We have already mentioned that he is only left with mind consciousness and abides in the state of samadhi state. However, he still has very subtle attachment to feelings. This is the mind consciousness grasping at the feelings. The 3 Realms and the 6 Paths (三界六道) are caused by grasping / attachment. If you can let go of the grasping of feelings, love and desire, you will be out of the 3 Realms and the 6 Paths of Rebirth. So how is the 6 Paths of Rebirth created?

 

The 6 Paths of Rebirth is created by grasping / attachment. Attach to what? Attachment to feeling, love and desire and they are the different attachments towards the three realms. Here we can clarify a little further. With just only very subtle attachment, he will no longer have the form body.

 

Therefore, we know that when you reach the 2nd meditative absorption, there will be no investigation and examination. Hence, with regards to the three realms, investigation and examination do not exist in all of them and are not fixed to exist.

 

Earlier on we have discussed the 8 Consciousness and that only the 6^th Consciousness has investigation and examination. In the three realms, from the 2nd meditative absorption onwards, there is no more investigation and examination. In terms of the three natures such as constructive, destructive and unspecified, the nature of investigation and examination is unfixed. We have mentioned earlier that when the 6 senses of ordinary beings come into contact with the 6 dust, it will differentiate continuously and then give rise to greed, anger and ignorance. Thus, creating different karmas of body, speech and mind. In this instance, investigation and examination are destructive because it creates delusion and karma. It is related to evil karma and afflictions. In this instance, investigation and examination are no good and are destructive. However, if we use them to practise different dharma doors – practise samatha or vipassana to accomplish concentration and wisdom, then both investigation and examination are good and constructive in this instance. But if the differentiation by investigation and examination is related to the ignorance and unclarity, then its nature is unspecified. Therefore, we say that investigation and examination are unfixed in regards to the three natures of constuctive, destructive and unspecified.

 

This is the reason why investigation and examination belong to the unfixed dharma. Because in regards to the 8 consciousness, the three realms or the three natures, they are always unfixed.

 

We can also use investigation and examination to observe a person’s character. Which method of cultivation will suit this dharma brother? Is his inclination towards investigation is stronger or he exhibits stronger inclination towards examination? What about his habitual display? What habits of investigating are stronger? Like those whom we refer to as emotional people, their personality is more impulsive and their reaction is quick. Whatever his eyes see, he will immediately fix a target. Whatever he hears, having sharp ears, he can immediately decide whether he wants it or not, likes or don’t like or whatever. He is very fast. This belongs to stronger inclination towards the habit of investigation. Everyday, when his 6 senses meet the 6 dust of the phenomenal world, he gets impulsive easily and thus the arising of greed, anger and ignorance, creating karma quickly. His body and mind is restless. If he practises samatha, it will be difficult for him to attain concentration because he is always very busy. Understand? Everyday, he is very busy. His 6 senses are very busy. Busy with what? Busy searching for targets. The eyes are busy looking, the ears are busy listening, the nose is busy smelling and the mouth is busy tasting whether the food is nice or not. He has a very strong sense of differentiation. His mind is very strong at differentiating but it is the coarser form of differentiation. This is investigation and it is more coarse. When the 6 senses are in contact with the 6 external sense objects, he will immediately differentiate whether he likes it or not. Therefore, his mind has a strong differentiation of good or bad. His nature is also very impulsive. This belongs to stronger inclination towards the habit of investigation.

 

When the mind’s differentiation is more subtle and finer, we say that is examination. Right? Those whose habitual inclination is more towards examination, is more logical. He uses logic to think over first. If you tell him a piece of news, he does not accept it immediately, unlike the impulsive one who will immediately like or dislike, want or don’t want. His decision is immediate. Whereas if you tell a person with ‘examination’ inclination who uses logic to analyse and consider, that a certain health food product is good, he will not believe you immediately. He will gather information and then slowly investigate. Then he will consider if it is suitable for his type of body and mind and then make other considerations and so on. This mind is more meticulous. This kind of people like to think through. His habitual inclination is towards examination. He is more logical because he is not impulsive and will not immediately react to buy so many. Some people are very impulsive, right?

 

The moment he sees something that he likes, wah! I will buy one dozen, asking for a pair for each different colours. Whereas the one with logical thinking will not be so impulsive. He will slowly think through and might perhaps even compare with three shops first. Having seen them, he will go home and think whether it is something that he really needs. Therefore he is not impulsive. His mind is always observing and examining slowly. Therefore, those people whose nature are like that, will probably attain realisation quickly when they practise meditation. Right? This is because they like to contemplate.

 

The so-called jhana or meditative absorption (禅). What is jhana? Jhana means contemplation and observation of thoughts. Understand? When we translate the word ‘jhana’ (禅那), it means contemplation or the practice of contemplation.

 

We have already discussed the difference between investigation and examination. One leads to a stable body and mind and the other leads to an unstable body and mind. Right? With an unstable body and mind, it will be difficult to attain concentration. The one with a stable body and mind, will easily attain concentration and also cultivate wisdom quickly when he practises jhana, meditation or contemplation of Buddha Dharma. Therefore earlier on, we have already mentioned that investigation and examination can either be constructive or destructive. If you make use of investigation and examination in a constructive way, you can accomplish samatha and vipassana. This is constructive. By using this particular nature of examination to cultivate, if he wants to attain concentration or wisdom, it will be faster. Why? Because his body and mind is more stable. He is usually very stable and therefore not impulsive. Therefore, if he cultivates, he can attain concentration fast. Therefore, if we can make use of investigation and examination constructively, we can accomplish samatha, vipassana as well as concentration and wisdom.

 

The introduction of these four unfixed ends here. Tomorrow we will introduce Form Dharma.

 

May these merits be dedicated to all and

May all beings and I walk the path to attain Buddhahood.