One of the six dusts, the Sutra says: "The mind and the Dharma are the conditioned consciousness." That is to say: "The root of the mind comes into contact with the dust of the Dharma and gives birth to the conscious mind." The six roots come into contact with the six dusts and give rise to the six Conscious mind; together they are called "Eighteen Realms of Dharma", also called "All Dharmas". The laws of the eighteen realms are all laws of birth and death, and they are all "illusory and unreal." Only the "Tathagatagarbha" that can generate all dharma is the "actual" dharma that "neither arises nor dies".
As for the "dust of Dharma", because it is very deep (the content of knowledge-only studies), even the most advanced students cannot explain it. Here is an excerpt from a good teacher and a detailed explanation as follows. It is not surprising if you don't understand it. All you need to do is learn it. :
Dharma dust is divided into phases. It is the object of view of the mind and consciousness.
When the mind is conditioned by an external environment, it will be seen by the eighth consciousness, which is the object of the intention and thought. At this time, the view of the eighth consciousness is the phase of the mind. Therefore, the eighth consciousness is seen. The points are also Dharma dust. In addition, the phase-divided dharmas manifested by Tathagatagarbha can be divided into physical dharmas and mental dharmas.
Colorful Dharma---produced when the mind and consciousness observe color. Consciously understand that long, short, square, round, high, low and other shapes and colors, as well as expressive colors such as stretching, shrinking, sitting and lying, and non-expressive colors such as temperament, charm, elegance, roughness, etc., are all material objects.
The dharmas in the state of matter and the state of single shadow are both color dharmas.
Heart Dharma Dust - generated when the mind and consciousness observe the mind.
Mind and Dharma dust. Just like the consciousness of remembering the past, looking forward to the future, and thinking about the mental dharmas. Conscious approval, opposition, pessimism, optimism, doubt, attitudes, concepts, etc. belong to the mind. If you think about unfinished things, you will feel the mental object of "pressure"; if you are misunderstood, you will have the mental object of "grievance"; if you are praised by others, you will have the mental object of "happiness"; and so on. Appearance, because the feeling aggregate is the mental state.
However, phase separation and seeing are relative. For example, the seventh-turn consciousness belongs to the part of view, but from the perspective of the eighth consciousness, the seventh-turn consciousness is the separation of the object of the eighth consciousness; consciousness and its corresponding fifty-one mental states are the state of separation of conditions. At that time, the fifty-one mental factors and the consciousness belong to the same view. However, if the consciousness arises from the realization of self-realization and reflects on the fifty-one mental factors, the fifty-one mental factors will become the components of the conscious mind. Therefore, when the conscious mind arises and realizes itself, when we look back at the fifty-one mental factors, the fifty-one mental factors are the mental objects that are the objects of the conscious mind. Consciousness is dependent on the division of five objects. Thus, the mind arises and produces the dharma-objects of the mind, which are the dharma-objects of the dharma-objects of the mind. The division of mind, Dharma and dust can also be the division of seeing.
When the conscious mind is resentful towards relatives, creditors and enemies, the conscious mind will be in the same state as the resentful mind. At this time, the resentful mind is the same as the consciousness. However, when the conscious mind arises and realizes the self-realization, reflect back and think about it - why does the resentful mental state arise, and the resentful mental state at this time becomes the phase of the conscious object.
The reason why the seventh consciousness is the realm of dharmas that pervades all phenomena at the same time, because the wisdom of the wisdom mind in the seventh realm of recognition is extremely poor and cannot distinguish as deeply as consciousness. Therefore, the level of the dharmas that is the object of the seventh consciousness is different from that of the dharmas that are the object of the sixth consciousness.
Mana only depends on the Dharma-dust, that is, it can only be distinguished by whether there are major changes in the five-dust realm; and Dharma-dust appears in the inner phase of the five-dust realm, so it is said that Mana touches the inner realm. They are separated from each other in the realm of five objects, and the Dharma objects in the realm of five objects are separated. However, due to the inferior wisdom of Mana, when he distinguishes between Dharma objects and realizes that there are major changes in the realm of the five objects, he will arouse the first six consciousnesses to further distinguish them in detail. Once the six consciousnesses arise, it must be because Mana has made a very rough distinction with the dharmas and made a will to cause the six consciousnesses to appear.
Although the "thinking" of the five kasini is understanding, his understanding is only in the realm, that is, in the realm of the dharmas and objects within the contact; you still need to rely on him Only by the operation of the "wisdom" mind of one's own very rough five realms of distinction can one make a distinction as to whether the five realms of objects represented by the objects are subject to major changes, and then one can make a decision: whether to arouse consciousness or not to be aware of the separation. . That is the case, and the same is true for consciousness; but the mental states of consciousness are mainly the mental states when they first touch the realm of Dharma-objects or six objects. Only the extremely coarse understanding of the six objects is part of the realm of feeling. But it is much more detailed than Mana's. As for the wisdom of other realms of consciousness, that is something that comes after the detailed understanding of the realm of other realms of consciousness.
The root of mind and the object of consciousness are called Dharma objects. Sometimes they are not separated from the five objects, and sometimes they can be separated from the five objects. Consciousness can only focus on the distinction between the contents of one of the five objects. At the same time, it can also be affected by the rough appearance of the other four objects along with the mind, but it cannot focus and understand the detailed contents of each of them at the same time. In addition, when the consciousness distinguishes the five objects, it can go beyond the content of the objects of the five consciousnesses, such as the length, short, square, and circle of the color object, not just green, yellow, red, and white. Therefore, it is known that the name of the object of the Dharma is pointed out as the root of the mind and the object of the consciousness. At the base of the five senses.
When the first five consciousnesses appear, they must arise together with consciousness. When distinguishing the realm of the five dusts, what the five consciousnesses distinguish at the first moment is the general appearance of the five dusts, such as the green, yellow, red, and white of the color dust. , small and large sounds, etc., that is, the visible part, and the form, expressive color and non-expressive color that can be distinguished in the subsequent moment. To carefully distinguish the five-object phase, you must use consciousness at the same time. In order to distinguish the differences between consciousness and the five consciousnesses, the objects recognized by consciousness are called dharmas.
Dharma and nature are not always connected.
When you see a mountain, the mountain itself is an attribute of the environment. Because "the nature of the environment does not follow the mind", the original environment of the mountain is not affected by the conscious mind and changes its appearance. It is called the nature of the environment. The rest of the sound, fragrance and touch The same is true for the four worldly realms of color, which are all born from real seeds and captured by the nature realm.
The visual awareness is only related to the green and green colors of the mountain, while the consciousness is related to the shape and color of the mountain such as high, low, far, near, etc., as well as the magnificence and momentum of the mountain transformed by the consciousness. It has no color and belongs to Dharma-dust with material state.
Those with a quality state are those who are dependent on the state of nature and are called a state with quality. For example, a tall mountain looks majestic; describing the highness and majesty of a mountain is a state of quality. The state of quality that is intrinsic to the nature of the state is called a state of quality.
The material state changes with the ups and downs of the seven-turn consciousness. For example, when you are in a good mood, you hear the singing of birds on the branches and feel the sound is sweet; when you are upset, you hear the birds singing. When you cry, you feel the noise is noisy; for the same bird's cry and the same seven-turn consciousness, the quality of the object will be different according to the fluctuation of the state of mind.
In addition, the state of quality will produce non-quantity phase separation due to the judgment of comparison, which is called "the single shadow of quality". For example, in the dark night, you step on a straw rope and mistakenly think you have stepped on a snake. If the grass rope seems to be separated by consciousness and mind, a single shadow of "snake" will arise in your conscious mind. The boundary is called the independent shadow of Dharma dust with quality, so "with quality, there is the foundation of understanding and understanding".
The one-headed consciousness in sleep is also the Dharma dust because it does not touch the five external objects. It is the Dharma dust that does not depend on the separate nature of the five objects. It is also called the single shadow state. The dream world displayed by conscious dreaming cannot be understood by ordinary people as a dream unless they wake up, because it is the same as the real five worlds. However, the dream world is not a natural state but a single shadow state, which is infused by Tathagatagarbha. The present state is purely the object of consciousness and vision, so "the solitary shadow only follows the seeing" and the solitary shadow state is one of the pervasive colors captured by the Dharma place.
The color captured by the Dharma place is also the color and Dharma dust. Including the color that is grasped, the color that is caused by feeling, the color that is determined, the color that is extremely different, and the color that is very subtle.
The color caused by feeling is the color that arises after the conscious awareness of the condition of separation and depends on the state of separation. It is a form without expression. For example, the beauty shown in flowers, the gentleness shown in women, the roughness shown in men, the solemnity shown in Buddha statues, the difference in behavior between those with and without precepts, and the discipline shown in Etiquette and irregularity. Because there is a precept body, there is a precept body. According to the precept body and the rules of the precepts, people can show the expressionless feeling of solemn laws and rituals.
Extremely different colors - colors that are difficult to see in extremely far places. They are beyond the reach of eye consciousness. They are objects of consciousness, so they are also Dharma objects.
Extremely subtle colors---extremely small forms and colors that are difficult to see. They are beyond the reach of eye consciousness and are also objects of consciousness, so they are also dharmas.
The color of concentration is the real color caused by meditation. For example, the Eighth Level Bodhisattva can manifest the real color of fish, rice, flowers, mountains, etc. without any intention or action, which is also called Feel at ease.
There is no Mahayana supreme monk in the south!