The Nature Of Reality - Verse Thirty Two

Consciousness has three parts -
perceiver, perceived, and wholeness.
All seeds and mental formations
are the same.

When monks start on traditions like Dzogchen and Mahāmudrā, they are given the task to observe their thoughts and to try and figure out, among other aspects, if the thoughts are separate from the mind. This is to understand that the subject (perceiver) is not separate from its object (perceived). The consciousness and its object arise simultaneously. The third aspect is the wholeness (thing-in-itself, the inherent nature).

The same applies to the seeds and mental formations. They too have the same three aspects. Like anger and mind consciousness and its base - manas.

Here is an explanation from Thich Nhat Hanh -

"The other afternoon, when I returned to my hermitage, I closed all the doors and windows because it was so windy. This morning, my window is open and I can see the cool, green forest. The sun is shining and a bird is singing beautifully. Little Thuy has already left for school. I must stop writing for a moment so I can look at the trees stretching across the hillside. I am aware of their presence and my own presence. It is not always necessary to close our sense-doors in order to be concentrated. Beginning meditators, to make concentrating on their breath or another object easier, may find it beneficial to close their sight and sound windows, but concentration is also possible with these windows open. Sense objects do not exist just outside the body. Even while we are not seeing, hearing, smelling, or tasting, we cannot ignore the feelings inside our bodies. When you have a toothache, or a cramp in your leg, you feel the pain. When all your organs are healthy, you feel a sense of wellbeing. Buddhism speaks of three kinds of feelings: pleasant, unpleasant, and neutral. But really, socalled neutral feelings can be quite pleasant, if we are aware.

The feelings inside the body are an uninterrupted stream, whether we are aware of them or not, so to "close all our sense-doors" is actually impossible. Even if we were somehow able to barricade them, the mind and consciousness would continue to work, and we would have images, concepts, and thoughts arising from memory. Some people think that to meditate is to separate ourselves from the world of thoughts and feelings and return to a kind of pure state where the mind contemplates itself and becomes "true mind." It is a lovely idea, but it is basically misleading. Since mind is not separate from the world of thoughts and feelings, how can it leave and retire into itself? When I look at the trees in front of me, my mind does not go outside of me into the forest, nor does it open a door to let the trees in. My mind fixes on the trees, but they are not a distinct object. My mind and the trees are one. The trees are only one of the miraculous manifestations of the mind.

Forest.
Thousands of tree-bodies and mine.
Leaves are waving,
Ears hear the stream's call,
Eyes see into the sky of mind,
A half-smile unfolds on every leaf.
There is a forest here
Because I am here.
But mind has followed the forest And clothed itself in green.

The sage enters samadhi, and he or she does not know there is an "outside world" to keep out or an "inside world" to penetrate. The world reveals itself, even when the eyes are closed. The world is neither inner nor outer. It is vital and complete in any object of contemplation-the breath, the tip of the nose, a kung-an, or anything else, as tiny as a speck of dust or as huge as a mountain. Whatever the object, it is not fragmented from ultimate reality. In fact, it contains the vast totality of reality."

(Based on the teachings of Thich Nhat Hanh.)

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