“When you say the rain is falling, it’s very funny, because if it weren’t falling, it wouldn’t be rain.” Photo by Lacie Slezak.
Abhidharma, Buddhism’s map of the mind, is sometimes treated as a topic of merely intellectual interest. In fact, says Thich Nhat Hanh, identifying the different elements of consciousness, and understanding how they interact, is essential to our practice of meditation.
The Vietnamese Zen Master Thuong Chieu said, “When we understand how our mind works, our practice becomes easy.” To understand our minds, we need to understand our consciousness.
The Buddha taught that consciousness is always continuing, like a stream of water. Consciousness has four layers. The four layers of consciousness are mind consciousness, sense consciousness, store consciousness, and manas.
Mind consciousness is the first kind of consciousness. It uses up most of our energy. Mind consciousness is our “working” consciousness that makes judgments and plans; it is the part of our consciousness that worries and analyzes. When we speak of mind consciousness, we’re also speaking of body consciousness, because mind consciousness isn’t possible without the brain. Body and mind are simply two aspects of the same thing. Body without consciousness is not a real, live body. And consciousness can’t manifest itself without a body.
It’s possible for us to train ourselves to remove the false distinction between brain and consciousness. We shouldn’t say that consciousness is born from the brain, because the opposite is true: the brain is born from consciousness. The brain is only 2 percent of the body’s weight, but it consumes 20 percent of the body’s energy. So using mind consciousness is very expensive. Thinking, worrying, and planning take a lot of energy.
Mindfulness keeps us in the present moment and allows our mind consciousness to relax and let go of the energy of worrying about the past or predicting the future.
We can economize the energy by training our mind consciousness in the habit of mindfulness. Mindfulness keeps us in the present moment and allows our mind consciousness to relax and let go of the energy of worrying about the past or predicting the future.
The second level of consciousness is sense consciousness, the consciousness that comes from our five senses: sight, hearing, taste, touch, and smell. We sometimes call these senses “gates,” or “doors,” because all objects of perception enter consciousness through our sensory contact with them. Sense consciousness always involves three elements: first, the sense organ (eyes, ears, nose, tongue, or body); second, the sense object itself (the object we’re smelling or the sound we’re hearing); and finally, our experience of what we are seeing, hearing, smelling, tasting, or touching.
The third layer of consciousness, store consciousness, is the deepest. There are many names for this kind of consciousness. Mahayana tradition calls this store consciousness, or alaya, in Sanskrit. The Theravada tradition uses the Pali word bhavanga to describe this consciousness. Bhavanga means constantly flowing, like a river. Store consciousness is also sometimes called root consciousness (mulavijñana in Sanskrit) or sarvabijaka, which means “the totality of the seeds.” In Vietnamese, we call store consciousness tang. Tang means to keep and preserve.
These different names hint at the three aspects of store consciousness. The first meaning is of a place, a “store,” where all kinds of seeds and information are kept. The second meaning is suggested by the Vietnamese name, because store consciousness doesn’t just take in all the information, it holds it and preserves it. The third meaning is suggested by bhavanga, the sense of processing and transforming.
Store consciousness is like a museum. A museum can only be called a museum when there are things in it. When there is nothing in it, you can call it a building, but not a museum. The conservator is the one who is responsible for the museum. Her function is to keep the various objects preserved and not allow them to be stolen. But there must be things to be stored, things to be kept. Store consciousness refers to the storing and also to what is stored—that is, all the information from the past, from our ancestors, and all the information received from the other consciousnesses. In Buddhist tradition, this information is stored as bija, seeds.
Suppose this morning you hear a certain chant for the first time. Your ear and the music come together and provoke the manifestation of the mental formation called touch, which causes store consciousness to vibrate. That information, a new seed, falls into the store continuum. Store consciousness has the capacity to receive the seed and store it in its heart. Store consciousness preserves all the information it receives. But the function of store consciousness isn’t just to receive and store these seeds; its job is also to process this information.
The work of processing on this level is not expensive. Store consciousness doesn’t spend as much energy as, for example, mind consciousness. Store consciousness can process this information without a lot of work on your part. So if you want to save your energy, don’t think too much, don’t plan too much, and don’t worry too much. Allow your store consciousness to do most of the processing.
During the night if your room becomes cold but you continue to sleep, your body can sense the cold without the intervention of mind consciousness. Store consciousness may give the order to your arm to pull up the blanket without your even being aware of it. Store consciousness operates in the absence of mind consciousness. It can do a lot of things. It can do a lot of planning; it can make a lot of decisions without your knowing about it.
When we go into a department store and look for a hat or a shirt, we have the impression, while looking at the items displayed, that we have free will and that, finances permitting, we are free to choose whatever we want. If the vendor asks us what we like, we can point to or verbalize the object of our desire. And we likely have the impression that we are free people at this moment, using our mind consciousness to select things that we like. But that is an illusion. Everything has been decided already in store consciousness. At that moment we are caught; we are not free people. Our sense of beauty, our sense of liking or disliking, has been decided very certainly and very discreetly on the level of store consciousness.
It’s an illusion that we are free. The degree of freedom that our mind consciousness has is actually very small. Store consciousness dictates many of the things we do, because store consciousness continuously receives, embraces, maintains, processes, and makes many decisions without the participation of mind consciousness. But if we know the practice, we can influence our store consciousness; we can help influence how our store consciousness stores and processes information so as to make better decisions. We can influence it.
You may not see something as beautiful, but if many people think that it’s beautiful, then slowly you may come to accept it as beautiful also, because the individual consciousness is made up of collective consciousness.
Just like mind consciousness and sense consciousness, store consciousness consumes. When you are around a group of people, although you want to be yourself, you are consuming their ways, and you are consuming their store consciousness. Our consciousness is fed with other consciousnesses. The way we make decisions, our likes and dislikes, depend on the collective way of seeing things. You may not see something as beautiful, but if many people think that it’s beautiful, then slowly you may come to accept it as beautiful also, because the individual consciousness is made up of collective consciousness.
The value of the dollar is made up of the collective thinking of people, not just of objective economic elements. People’s fears, desires, and expectations make the dollar go up and go down. We are influenced by the collective ways of seeing and thinking. That’s why selecting the people you are around is very important. It’s very important to surround yourself with people who have loving-kindness, understanding, and compassion, because day and night we are influenced by the collective consciousness.
Store consciousness offers us enlightenment and transformation. This possibility is contained in its third meaning, its always-flowing nature. Store consciousness is like a garden where we can plant the seeds of flowers, fruits, and vegetables, and then flowers, fruits, and vegetables will grow. Mind consciousness is only a gardener. A gardener can help the land and take care of the land, but the gardener has to believe in the land, believe that it can offer us fruits, flowers, and vegetables. As practitioners, we can’t rely on our mind consciousness alone; we have to rely on our store consciousness as well. Decisions are being made down there.
Suppose you type something on your computer and this information is stored on the hard drive. That hard drive is like store consciousness. Although the information doesn’t appear on the screen, it is still there. You only need to click and it will manifest. The bija, the seeds in store consciousness, are like the data you store on your computer. If you want to, you can click and help it appear on the screen of mind consciousness. Mind consciousness is like a screen and store consciousness is like the hard drive, because it can store a lot in it. Store consciousness has the capacity of storing, maintaining, and preserving information so that it can’t be erased.
Unlike information on a hard drive, however, all the seeds are of an organic nature and they can be modified. The seed of hatred, for example, can be weakened and its energy can be transformed into the energy of compassion. The seed of love can be watered and strengthened. The nature of the information that’s being kept and processed by the store consciousness is always flowing and always changing. Love can be transformed into hate, and hate can be transformed back into love.
Store consciousness is also a victim. It’s an object of attachment; it’s not free. In store consciousness there are elements of ignorance—delusion, anger, fear—and these elements form a force of energy that clings, that wants to possess. This is the fourth level of consciousness, called manas, which I like to translate as “cogitation.” Manas consciousness has at its root the belief in a separate self, the belief in a person. This consciousness, the feeling and instinct called “I am,” is very deeply seated in store consciousness. It’s not a view taken up by mind consciousness. Deeply seated in the depths of store consciousness is this idea that there is a self that is separate from non-self elements. The function of manas is to cling to store consciousness as a separate self.
Another way of thinking of manas is as adana consciousness. Adana means “appropriation.” Imagine that a vine puts forth a shoot, and then the shoot turns back and embraces and encircles the trunk of the tree. This deep-seated delusion—the belief that there is a self—is there in store consciousness as the result of ignorance and fear, and it gives rise to an energy that turns around and embraces store consciousness and makes it the only object of its love.
Manas is always operating. It never lets go of store consciousness. It’s always embracing, always holding or sticking to store consciousness. It believes store consciousness to be the object of its love. That’s why store consciousness isn’t free. There’s an illusion that store consciousness is “me,” is my beloved, so I can’t let it go. Day and night there’s a secret, deep cogitation that this is me, this is mine, and I have to do everything I can to grasp, to protect, to make it mine. Manas is born and rooted in store consciousness. It arises from store consciousness and it turns around and embraces store consciousness as its object: “You are my beloved, you are me.” The function of manas is to appropriate store consciousness as its own.
Now we have the names of the four layers of consciousness, and we can see how they interact. Store consciousness is a process—always flowing, always present, never interrupted. But mind consciousness may be interrupted. For example, when we sleep without dreaming, mind consciousness is not operating. When we’re in a coma, mind consciousness stops working completely. And there are deep concentrations when mind consciousness completely stops operating—there’s no thinking, no planning, nothing—yet store consciousness continues to operate.
Some neuroscientists use the term “background consciousness” to describe store consciousness. And the level of mind consciousness is what they call, simply, consciousness. Whether you’re awake or you’re asleep, whether you’re dreaming or not dreaming, the work of processing and storing information is continuously done by store consciousness, whether you want it to or not.
There are times when sense consciousness operates in collaboration with store consciousness without going through the mind. It’s funny, but it happens very, very often. When you drive your car, you are able to avoid many accidents, even if your mind consciousness is thinking of other things. You may not even be thinking of driving at all. And yet, most of the time at least, you don’t get into an accident. This is because the impressions and images provided by eye consciousness are received by store consciousness, and decisions are made without ever going through mind consciousness. When someone suddenly holds something close to your eyes—for instance, if someone is about to hit you, or when something is about to fall on you—you react quickly. That quick reaction, that decision, is not made by mind consciousness. If you have to make a quick maneuver, it’s not your mind consciousness that does it. We don’t think, “Oh, there is an accident, therefore I have to quickly swerve to the right.” That instinct of self-defense comes from store consciousness.
In the cold room at night, even though you’re not dreaming, and mind consciousness isn’t functioning, the feeling of cold still penetrates into the body at the level of sense consciousness, which makes a vibration on the level of store consciousness, and your body moves the blanket up to cover you. Whether we’re driving, manipulating a machine, or performing other tasks, many of us allow our sense consciousness to collaborate with store consciousness, which enables us to do many things without the intervention of mind consciousness. When we bring our mind consciousness into this work, then suddenly we may become aware of the mental formations that are arising.
The word “formation” (samskara in Sanskrit) means something that manifests when many conditions come together. When we look at a flower, we can recognize many of the elements that have come together to make the flower manifest in that form. We know that without the rain there can be no water and the flower cannot manifest. And we see that the sunshine is also there. The earth, the compost, the gardener, time, space, and many elements came together to help this flower manifest. The flower doesn’t have a separate existence; it’s a formation. The sun, the moon, the mountain, and the river are all formations. Using the word “formation” reminds us that there is no separate core of existence in them. There is only a coming together of many, many conditions for something to manifest.
When Descartes said, “I think, therefore I am,” his point was that if I think, there must be an “I” for thinking to be possible.
As Buddhist practitioners, we can train ourselves to look at everything as a formation. We know that all formations are changing all the time. Impermanence is one of the marks of reality, because everything changes.
Formations that exist in consciousness are called mental formations. When there’s contact between a sense organ (eyes, ears, mouth, nose, body) and an object, sense consciousness arises. And at the moment your eyes first gaze on an object, or you first feel the wind on your skin, the first mental formation of contact manifests. Contact causes a vibration on the level of store consciousness.
If the impression is weak, then the vibration stops and the current of store consciousness recovers its tranquility; you continue to sleep or you continue with your activities, because that impression created by touch has not been strong enough to draw the attention of mind consciousnesses. It’s like when a flying insect lands on the surface of the water and causes the water to ripple a little bit. After the insect flies off, the surface of the water becomes completely calm again. So although the mental formation manifests, although the current of the life continuum vibrates, there’s no awareness born in mind consciousness because the impression is too weak.
Sometimes in Buddhist psychology, one speaks of forty-nine or fifty mental formations. In my tradition, we speak of fifty-one. Of the fifty-one mental formations, contact is the first, followed by attention, feeling, perception, and volition. These five mental formations can take place very quickly, and their intensity, their depth, varies in each level of consciousness. When we speak of attention, for instance, we can see attention in the context of store consciousness, and we can see attention on the level of mind consciousness, and the intensity or the depth of attention is quite different on the two levels.
The fifty-one mental formations are also called mental concomitants; that is, they are the very content of consciousness, the way the drops of water are the very content of the river. For example, anger is a mental formation. Mind consciousness can operate in such a way that anger can manifest in mind consciousness. In that moment, mind consciousness is filled with anger, and we may feel our mind consciousness is full of nothing but anger. But in fact, mind consciousness is not just anger, because later on compassion arises, and at that time, mind consciousness becomes compassion. Mind consciousness is, at various times, all fifty-one mental formations, be they positive, negative, or neutral.
Without mental formations, there can’t be consciousness. It’s as if we’re discussing a formation of birds. The formation holds the birds together, and they fly beautifully in the sky. You don’t need someone to hold the birds and keep them flying in one formation. You don’t need a self to create the formation. The birds just do it. In a beehive, you don’t need someone who gives the order for this bee to go left and that bee to go right; they just communicate among one another and are a beehive. Among all the bees, every bee may have a different responsibility, but no bee claims to be the boss of all the bees, not even the queen. The queen is not the boss. Her function is simply to give birth to the eggs. If you have a good community, a good sangha, it’s like this beehive in which all the parts make up the whole, with no leader, no boss.
When we say it’s raining, we mean that raining is taking place. You don’t need someone up above to perform the raining. It’s not that there is the rain, and there is the one who causes the rain to fall. In fact, when you say the rain is falling, it’s very funny, because if it weren’t falling, it wouldn’t be rain. In our way of speaking, we’re used to having a subject and a verb. That’s why we need the word “it” when we say, “it rains.” “It” is the subject, the one who makes the rain possible. But, looking deeply, we don’t need a “rainer,” we just need the rain. Raining and the rain are the same. The formation of birds and the birds are the same—there’s no “self,” no boss involved.
There’s a mental formation called vitarka, “thinking.” When we use the verb “to think” in English, we need a subject of the verb: I think, you think, he thinks. But, really, you don’t need a subject for a thought to be produced. Thinking without thinker—it’s absolutely possible. To think is to think about something. To perceive is to perceive something. The perceiver and the object that is perceived are one.
When Descartes said, “I think, therefore I am,” his point was that if I think, there must be an “I” for thinking to be possible. When he made the declaration “I think,” he believed that he could demonstrate that the “I” exists. We have the strong habit of believing in a self. But, observing very deeply, we can see that a thought does not need a thinker to be possible. There is no thinker behind the thinking—there is just the thinking; that’s enough.
Now, if Mr. Descartes were here, we might ask him, “Monsieur Descartes, you say, ‘You think, therefore you are.’ But what are you? You are your thinking. Thinking—that’s enough. Thinking manifests without the need of a self behind it.”
Thinking without a thinker. Feeling without a feeler. What is our anger without our “self”? This is the object of our meditation. All the fifty-one mental formations take place and manifest without a self behind them that’s arranging for this to appear, and then for that to appear. Our mind consciousness is in the habit of basing itself on the idea of self, on manas. But we can meditate to be more aware of our store consciousness, where we keep the seeds of all those mental formations that are not currently manifesting in our mind.
When we meditate, we practice looking deeply in order to bring light and clarity into our way of seeing things. When the vision of no-self is obtained, our delusion is removed. This is what we call transformation. In the Buddhist tradition, transformation is possible with deep understanding. The moment the vision of no-self is there, manas, the elusive notion of “I am,” disintegrates, and we find ourselves enjoying, in this very moment, freedom and happiness.
© 2006 by Parallax Press. For more on this subject, see Understanding Our Mind: Fifty Verses on the Nature of Consciousness, by Thich Nhat Hanh. Published by Parallax Press.