Mind Lesson 2 20 February 08 1 / 5
As I have mentioned in the previous lesson that the very basic or foundation for understanding the practice of the entire buddhadharma is the ‘Four Noble Truths’. I had talked about the Four Nobel Truths in the last lesson. This is an extremely important topic to take note of.
It is extremely important to come to a decisive understanding that comes from applying correct reason and logic with respect to the followings points:-
1. We ourselves suffer. We have different kinds of suffering. All living beings also experience suffering. What are the causes for all these sufferings? What are the causes of our suffering? What are the causes for the suffering of all living beings? That is the first question.
2. Is there a method exists which can enable us to abandon these problems and suffering once and for all. This is the second question.
3. If such methods exist and if we familiarize ourselves with these methods, we meditate on it, then the question is; ‘Will we be able to attain a state of permanent and everlasting happiness?
So these are the three questions. It is important to come to a decisive conclusion based on applying correct reason and logic.
Of course you will not be able to come to a decisive ascertainment or believe immediately from the beginning although our answers might be ‘yes’ to all the three questions. But at least we should start with some kind of doubts, not negative but positive doubts. At least we should have such kind of thought; ‘Not sure but maybe there is a cause to suffering and maybe there is an end to suffering.’ Starting with such kinds of doubts, in the study of the mind and cognition, we call such doubt as ‘Doubt tending towards the factual’. With analysis, with study and with more understanding, then our understanding of these topics might be brought up to another level of ‘Correct belief or Correct assumption’ that leads us to think; ‘Yes, it is like that. It is definitely like that’. But that is still not the real knowledge yet. With repeated studying and reflection, then it is a matter of time that one will come to have a valid cognition of those points. There are many different kinds of valid cognition. Whatever we are tried to cognize, we will arrive at the ascertainment through correct reasoning.
If we continue thinking about those questions, what happens to our mind when the day comes when we develop ascertainment of those points based on correct reasons? Naturally we would come to have faith in the
Buddha. We would come to an understanding that the Buddha is a valid person because he is the only one who has taught unmistakably what is to be abandoned and what is to be cultivated. Isn’t it true? When we reflect on the Four Noble Truths, we will realize that it makes sense as it accords with reality. Then we will come to understand that the person who taught the Four Noble Truths must be a valid person because that person who taught the Four Noble Truths in accordance to what actually exist.
As we know what make a person a Buddhist or not is the practice of the activity of going for refuge in the
Buddha, Dharma and Sangha. When we have a correct understanding of the Four Noble Truths based on reasons, then a sense of real refuge arises in our heart towards the Buddha; the one who taught the Four Noble
Truths. When we see that the Buddha is a valid person because of his teachings on the Four Noble Truths which accord with what actually exist in reality, then we will come to have trust in the Buddha. Then naturally we will have faith and respect for the path that he has shown. When we have faith and respect for the path and for the methods that he has shown, then from our heart we will naturally have pure refuge in the dharma. Once we have come to an understanding in our heart that by depending on the methods and the path shown by the
Buddha, we would definitely be able to free ourselves from the cycle of death and rebirth and free ourselves from all sufferings. When we have an understanding of the value of the path shown by the Buddha, we will have real entrustment in the Dharma jewel. When we have an understanding of what the Dharma jewel really is, then we will naturally have respect, faith and devotion for those who correctly practice those methods in particular to the Superior Beings (Arya Beings) who possess the realizations and correctly put those methods and paths shown by the Buddha into practice.
In summary, when we have comprehensive and correct understanding of the Four Noble Truths we will naturally come to have an ascertainment of past and future lives. Based on the understanding of the Four
Noble Truths, we would have an irreversible practice of refuge - a very strong refuge from the heart. We will come to understand that the Buddha, Dharma and Sangha are the objects of our refuge and also the roots of all our happiness that we are looking for. In fact, this refuge is the essential thing in a Buddhist’s path. It is the very root of all Buddhists practice and this is essential for any Buddhist. One would come to have such a refuge if one’s understanding of the Four Noble Truths is comprehensive.
It is important to bear in mind that this teaching of the Four Noble Truths by the Buddha is not something that is created by the Buddha himself. Basically it is not the Buddha’s fabrication. Rather Buddha taught us the
Four Noble Truths based on his understanding of reality. The teachings of the Four Noble Truths accords with

Mind Lesson 2 20 February 08 2 / 5 what actually exist in reality. It is not oppose to reality. Whether the teachings of the Four Noble Truths are in accord with reality or not, that is something we have to see for ourselves. It is something that we have to analyze and check. When we analyze the teachings of the Four Noble Truths by applying reasons and logics and once we see how much sense it makes and is accords with reality, then we will see the reason and purpose for engaging the Dharma practice.
It is really difficult to have a deep commitment towards Dharma practice if we do not understand the Four
Noble Truths well. If our understanding of the Four Noble Truths is not complete or comprehensive, then there is no real reason from our heart for us to practice and to commit ourselves to study, to practice and to meditate. But if we see the truth behind the Four Noble Truths and how it accord with reality especially when we see that there is an end to all our sufferings and there is such thing as permanent everlasting happiness, with that conviction we will put in effort to study and practice. We will endure with whatever difficulties that we might meet along the way. When we understand that there is an end to all the sufferings, it gives us the courage and determination to press on.
It is also important for us to understand that achieving liberation and enlightenment is probably not going to happen to us in this one life time. This is where a strong understanding and conviction of past and future lives comes in. It is extremely important to see that achieving liberation and enlightenment as an endeavor that will take many life times. We move from one life to another, getting better with each life and ultimately reaching that goal. We have to see how it is going to be achieved. If our understanding and faith of past and future lives is not really there, then it is very difficult.
If we do not like suffering and problems, the only way out is to get rid of the causes and conditions that bring about those sufferings. As discussed in the previous lesson, if we look at all the causes and conditions for all our sufferings, the root of all our problems is our ego; a grasping at the self with the belief that there is a real
‘I’. There will be no end to suffering until we get rid of it. What is the antidote to get rid of this ‘ego’- the grasping of self or ‘I’ which does not exist? The only antidote is to develop the wisdom that understand that such an ‘ego’, ‘self’, ‘I’, does not exist. That is the only way.
Let us use an analogy of mistaken a coil of rope for a snake. When we see a coil of rope under certain conditions, it appears to be a snake. Actually there is no snake but we see the appearance of a snake and we also believe that there is a snake. What happens when there is an appearance of snake combine with the belief that there is a real snake? We develop strong fear. When we analyze; ‘Where and how this sense of fear arise?
Our fear arises because of our belief that that coil of rope is a snake. Actually there is no snake. The ‘snake’ is made up by our mistaken mind (mistaken perception). But that is not how we see it. We see that there is a real snake right there from that coil of rope; within its part or as whole. At that point in time, we did not see it as our mistaken way of perceiving that coil of rope as snake. In reality it is just a coil of rope but we perceive that there is a snake. Why? Because it is our mistaken mind that imputes that there is a snake. In reality there is no snake. Nevertheless, we don’t see it at the time due to our mistaken mind that is tricking us into believing that there is a snake. We believe what the mistaken mind is telling us. As a result we grasp (we believe) that there is a real snake and then fear arises. This mind of ours, at that time which apprehends that coil of rope to be a snake, is a mistaken mind. The mistaken mind is called a ‘wrong consciousness’.
Then we decide to investigate and walk closer toward that ‘snake’. As we walk closer, we see that the ‘snake’ is not moving and we might think that it is a dead snake. This mind that thinks that there is a dead snake is still a mistaken mind – a wrong consciousness. As we get closer and see more clearly, we start to apprehend a part of the coil (but not the entire coil), another mind set in thinking; ‘That is not a snake after all.’ Earlier on the mind was at 100% believing that there is a snake but though investigation, the 100% mistaken belief now is shaken. Nevertheless, we still have this doubt. Our mind now becomes doubt. Is it a snake or not a snake?
Then the time comes when we can clearly see the coil of rope for what it is. Suddenly we realize that there is no snake and it is a coil of rope. This mind that ascertains the coil of rope for a coil of rope and nothing else is a correct mind. It is a valid mind - a valid cognition of reality because it perceives it as a rope in reality and not a snake.
We look at the whole process on how the mind works and on how the mind perceives reality. As with the example, in the beginning when we see a coil of rope under certain conditions, we perceive the coil of rope as a real snake. It appears to us as a real snake. We grasp at and believe in the appearance that there is a real snake. But that is not in accordance with reality because in reality, there is no snake. Nevertheless we develop this mistaken mind which we call it wrong consciousness. What happens when we mistakenly perceive a coil of rope to be a snake? We develop very strong fear. Then we decide to check it out and move closer toward it, we start to see part of the coil of rope and entertain doubts; ‘Is that a snake or not?’ But this does not eradicate the fear in our mind. Of course the fear is not as strong as before but this doubt does not have the power to eradicate the fears completely. When we see that coil of rope clearly and directly perceive it to be a coil of rope, this correct perception of the rope as rope is a valid cognition. Valid cognition is looking at

Mind Lesson 2 20 February 08 3 / 5 things in accordance with reality . What happens when you develop this valid cognition? When you directly perceive the coil of rope to be a coil of rope, suddenly your fear disappears.
From this analogy, what kinds of conclusions can we have? To summarize, fears, anxieties, sufferings - all of these arises from wrong consciousness, mistaken ways of perceiving reality. What comes from correctly perceiving reality? What come from valid cognition of reality? Peace and happiness.
If you understand this example, we can apply the meaning to the subject of grasping at ‘I’. Let us analyze the grasping at an ‘I’- the ego. We believe that the ‘I’, self and all phenomena as real - right there from its own side. This is actually a mistaken way of perceiving things. It is a wrong consciousness.
Just as in the earlier example on how it is possible to mistakenly perceive and believe that a coil of rope to be a snake. In the same way, in reality we grasp at an independent existing ‘I’, we grasp at an inherently existing
‘I’ and we grasp at an inherently existing body. We grasp at the ‘I’ is real and inherently existent, the body of ours is real and inherently existent. But in reality, there is no independently existent ‘I’ and no inherently existent ‘I’.
From the example of seeing the coil of rope as a snake, actually from the side of the coil of rope there is no snake there. Nevertheless due to our mistaken consciousness (mistaken mind), we impute (believe) that there is a real snake. The snake exists as a mere imputation of our mistaken mind. In the similar way, the ‘self’, ‘I’, the body does not exist from its own side. There is no real body right there from the side of the body. There is no real ‘I’ there from the side of the ‘I’. But there is an ‘I’ that is merely imputed by the mind. There is a body that is merely imputed by the mind. We do not understand that and we believe that the ‘I’ is real and the body is real. This kind of believe is mistaken and it does not accord with reality. It is a wrong consciousness. What happens when we grasp at an inherently existent ‘I’ or at an inherent existent body? All kinds of fear and anxiety arise. Due to this grasping of an ‘I’ (the ego), we develop anger, attachment and ignorance which are also wrong consciousnesses. What happens when we follow after these wrong consciousnesses - grasping at the ego, when we develop anger, attachment and ignorance? All kinds of problem arise in our lives especially sufferings.
Now we have a very strong belief, innate 100% belief that there is a real ‘I’. The ‘I’ is real, independent, inherently existing from its own side. This is what we have in our minds now. This is what we call grasping at an ‘I’. But if you do not leave it as it is and decided to check it out to see whether this is true or not, i.e. whether there is such an ‘I’ or not. We analyze with reasons and it is possible to weaken the 100% belief that the ‘I’ is real. After applying the correct reasoning, suddenly we will see; ‘Maybe the ‘I’ does not exist inherently after all!’ Earlier on we have a complete wrong consciousness that there is a real ‘I’, self, body etc.
Now with some analysis through using correct reasoning, suddenly that 100% certainty is shaken and we begin to entertain doubts; ‘Maybe the ‘I’ is not so real after all.’
When we talk about doubts, there are different degrees of doubts. In the study of mind and cognition, we classify doubts into three kinds.
*1 When we start to develop doubts with regards to the grasping of an ‘I’ and with some analysis, the thought that might think ‘I am not sure whether the ‘I’ is inherently existent or not?
Probably it is inherently existent.’ It is still tending towards the non-factual. Comparing to the earlier 100% belief, now our belief is not as strong as before. ‘I still think it is inherently existent.’
*1 Lorig 2004 Handout No.6
When doubting consciousnesses are divided there are three:
1.
doubt tending toward the factual e.g. doubt which thinks that sound is probably impermanent
2.
doubt tending toward the non-factual e.g. doubt which thinks that sound is probably permanent
3.
equal doubt e.g. doubt which wonders whether sound is permanent or impermanent
With more reflection, then the quality of our doubt increases. It comes to a time when we think ‘actually I am not exactly sure, 50% believe that is inherently existent while the other 50% believes that is not inherentexistent.’ Such a kind of mind is called ‘equal doubt’. With further reflection, our doubt starts to weaken.
Earlier on it was very strong tending towards the non-factual; it then became slightly better- 50% – 50%. Now with more analysis, we still have doubts but our doubts are now tending towards the factual. In our mind, we might think ‘the ‘I’ is probably not inherently existent’ but we are still not 100% sure - maybe 90% - 95%, nevertheless it is tending towards the reality.
It is like the earlier example of perceiving a coil of rope to be a snake, with some checking it came a time when we think that the coil of rope is not a snake. Likewise in this example, our understanding of the non inherent existence of the ‘I’ becomes clearer; maybe 90%-95% but it is not 100% sure yet. Such a kind of mind in the study of mind and cognition, it is given the name ‘doubt tending towards the factual’. The three types of doubts are:-
1. Doubts tending towards non-factual
2. Equal doubts

Mind
3. Doubts tending towards the factual
Lesson 2 20 February 08 4 / 5
With repeated reflection and analysis, the quality of the mind increases and it come to the point when we have correct belief (correct assuming consciousness). With respect to this example, it might come one day when we think; ‘there is no way that the ‘I’ can exist inherently’. Our belief is 100% but it is just a belief. It is not knowledge yet. We have not realized it completely. It is an assumption.
When we reflect more and more on the topic especially when we are able to employ the correct reasons, this is where the difference comes in; there will come a time when we actually realize that the ‘I’ is not inherently existent. We will have a valid cognition; a real knowledge that the ‘I’ is not inherently existent. This comes about especially when we are able to employ the correct reasons. The valid cognition (mind) that comes about by depending on correct reasons is called inferential cognition. In this example, the ‘I’ is not inherently existent because it is a dependent arising.
In this case dependent arising is the correct reason. If we understand that the ‘I’ is not inherently existent through this correct reason because it is a dependent arising, then that mind is an inferential cognition. It is a valid cognition, it is a correct mind.
Valid knowledge (correct knowledge) arises when we understand something with the correct reason. In this case, we see that the ‘I’ is not inherently existent by depending on the correct reason. Then we develop inferential cognition. That becomes an understanding or realization. But this is still not a direct realization because our understanding still based on a reason. But we do understand that topic. When we meditate we are familiarizing our mind with what we have already understood. Through familiarization over and over again, then it will come a day that we will able to see that object directly - directly perceive emptiness. Just like we see forms directly with our eyes consciousness, it will come a time with repeated familiarization; the mental consciousness (the mind) is able to perceive the emptiness of an inherent existing self directly. There is a difference between this mind and the previous mind although both of them understands that the ‘I’ does not exist inherently. The earlier realization was based on reasons as we have to depend on reasoning to get the understanding. Through familiarizing our mind repeatedly with the understanding that came about through reason, it will come a time when we will directly perceive it. We do not need to depend on a reason anymore, we directly see it. When we directly perceive the emptiness of an inherently existent self, that direct perception is the tool that will enable us to destroy (harm) our ego, our grasping of this ‘I’, grasping at this self. As in the earlier example of mistakenly perceiving the coil of rope to be a snake, as we get closer and closer towards it and see the coil of rope directly with our eyes. By seeing that eradicates our fears. Similarly, it is this direct perception of the emptiness of the ego that will get rid of our self grasping.
When we develop this realization, we are able to perceive the emptiness of inherently existent self directly and this will enable us to harm the root of all our problems and sufferings; which is the ego and grasping at the self. After we have developed this realization and lead our live with this wisdom directly perceiving emptiness, we will achieve liberation and enlightenment. Of the Four Noble Truths, we will be able to achieve
True Cessation of all sufferings and its causes. With this direct perception of emptiness, we ourselves will become the final Buddha, Dharma Sangha.
The first knowledge arises in our minds, with respect to the ego, we perceive that the real self (true self, the inherently existent self) does not exist in reality based on correct reasons, that mind which has this realization that is called inferential cognition. Based on that and if we follow up with that mind, that mind will transformed into a direct perception of the emptiness of the ego, emptiness of the inherently existent self. This is what happens when we follow after the inferential cognition of emptiness we arrive at the direct perception of emptiness. Once we have this direct perception of emptiness, it will lead us to liberation- the freedom from all sufferings once and for all. It will lead us to the state of omniscience and enlightenment.
On one hand we have this have ignorance- a mistaken belief in our minds that things, events, ourselves and everyone around us is real and true and is inherently existent right there. But this is a mistaken way of perceiving reality because this is not reality. This mistaken way of perceiving ourselves, people around us; basically the world, is mistaken and is wrong consciousness. It is completely against reality as it is diametrically oppose to reality but we don’t see it. We follow after this mistaken belief and develop all sorts of fear, depression and anxieties. Due to this ignorance, we develop attachment, desire, anger and so forth.
Isn’t it true that if we follow after this ignorance, it leads us into generating attachment, very strong desires, anger and so forth? This is what happens when we operate under this 100% completely mistaken wrong belief that things and events are truly existent. What happens when we give ourselves up to this ignorance? We are controlled by anger, desire etc. and then we suffer, we become unhappy, we develop anxieties, depression, fear; all the undesirable things in life.
When we are under the control of these negative emotions such as anger and attachment, we experience all sorts of sufferings but it does not stop there. For example, when we are under the control of anger and attachment, we do all sorts of things with our body, we say all sorts of things with our mouth. Basically we engage in all sorts of negative actions involves physical and verbal and accumulate a lot of negative karma

Mind Lesson 2 20 February 08 with our body and speech. What is the result when we accumulate negative karma created by body and
5 / 5 speech? Samsara and go around the cycle of death and rebirth and experiencing all the problems that come with it. This is what we call the True Suffering; the first noble truth.
In the study of mind and cognition, we have to be aware from the beginning that there are wrong consciousnesses but there are also consciousnesses (minds) that are valid. We have these two types of mind.
When we follow after wrong consciousnesses, the mistaken way of looking at things, we have sufferings, problems and all the unwanted things. When we follow after the correct way of looking at things, a valid understanding of ourselves of reality, then peace and happiness and all the desirable things will follow suit.
Whether we will be free from suffering completely or whether we will be free from samsara , at the end of the day it boils to only one thing, whether we realize the emptiness of the inherently existent self or not.
In the previous lesson we talked about the Four Noble Truths and the last noble truth being True Path. What does True Path means? True Path is this wisdom directly perceiving the emptiness of the inherently existent self.
Whether we free ourselves from suffering or samsara once and for all is completely dependent on this one realization; the realization that phenomena; things, events self, everything that exist are empty of inherently existence. In order to establish this particular nature of reality, we have to understand the basis for this reality.
The basis for emptiness is all phenomena. Technically we say all objects of knowledge. We can classify all objects of knowledge into five categories.
Why are we examining this topic of ‘object of knowledge’? This is because everything that exists has this final nature that they are empty of inherently existent. In order to understand what is it that posses this nature we need to understand the base which is phenomena. The word phenomena is so big as it encompasses everything. It is not very clear. In order to help us to understand what actually exist, then it is helpful to classify these phenomena into different categories. There are many ways of classifying phenomena. One is dividing it into composed and uncomposed phenomena. Anything and everything that exist is either a composed or uncomposed phenomena. Objects of knowledge are divided into composed and uncomposed phenomena.
Composed phenomenon is anything that comes about through causes and conditions.
Anything which existence that comes about through the aggregation (through the coming together) of causes and conditions, that thing is called a ‘composed phenomena.’ As there are many things that are composed phenomena and in order to make things clearer, we can divide composed phenomena into four categories.
They are:-
1. Form
2. Consciousness
3. Mental Factors and
4. Non-associated Compositional Factors
Any composed phenomenon which is not ‘form’ nor ‘consciousness’ but nevertheless is a composed phenomenon is called non-associated compositional factor.
Uncomposed phenomena refer to anything that exists that does not come about by depending on causes and conditions.
Therefore there are five objects of knowledge. Actually this doesn’t stop there as this can be further elaborated. For example, when we look at the category of ‘form’, this category can be further divided into five. When we talk about consciousness inevitably we have to talk about mental factors and there are 51 classifications of mental factors. We will not go into details but this categorization of phenomena into these five categories is something which you must keep in your mind. It is important to memorize the name and their meanings because it will form the basis for your further studies and reflection.
Answer to student query:
If something has a cause and effect, it is necessarily composed phenomena (also refer to as compounded phenomena). There are many things that are causes and effects but they are not causes and effects right there by themselves; existing by their own right. There are causes and conditions because they are also results of other causes and effects of other causes. Therefore they are included in the category of composed phenomena.
If there is such a thing as a cause and effect existing under its own right from the beginning, if there is a cause and effect in itself but it being a cause and effect does not depend on other causes and conditions, if there is such a thing then we can call the thing uncomposed phenomena. Such a thing does not exist in reality even according to science.