Consciousness cognition can recognize its essence, which, logically, can be proved to be self-consistent by using Madhyamaka’ view.
Can consciousness recognize its essence? Absolutely. The viewpoint of consciousness cognition doesn’t posit that a mind composed of matter perceives the world. Instead, it asserts that the mind itself directly apprehends reality—this is what we term ‘consciousness cognition recognizing its essence.’
But how does consciousness achieve this self-awareness? Here, we turn to Prasangika’s view, which offers a self-consistent analysis. Why? Consider our cognitive processes: when we think, we engage our brains; when we see, our eyes come into play. Intuitively, we associate the brain and eyes with materiality because we perceive them as matter. However, Prasangika’s lens reveals a different truth: the brain and eyes lack inherent substance; they exist as complete illusions. So, what constitutes their fundamental matter of origin? Upon close scrutiny, we find no origin at all. For instance, let’s dissect the brain using the syllogism of ‘Neither One Nor Many.’ What fundamental components compose the brain? Nothing! And the eyes—what are they truly made of? Eyelashes? The lens of the eye? And what about light? We rely on light to perceive our surroundings, yet we do not really know what light really is. Applying the same syllogism, we encounter emptiness—the absence of an identifiable source.
Now, consider the broader question: what underpins all phenomena? If not matter, then perhaps God or our own minds. Thus, the philosophical proposition that consciousness can generate everything aligns seamlessly with Madhyamaka. When we dismantle all constructs, matter loses its solidity; it emerges solely from the mind.
Madhyamaka analysis reveals that God lacks tenability, and the notion of an objective spirit also crumbles. Yet, one undeniable existence persists: our mind. Consider it—you see, you listen. If this isn’t matter or God, it must emanate from the mind.
Descartes famously declared, ‘I think, therefore I am.’ Now, let’s tweak it: not the ‘I’ of a self-grasping individual, but ‘the mind thinks, therefore the mind exists.’ If it’s not matter, then you undoubtedly possess a mind. And you can prove it in the moment. As you listen to my words, not with your ears, but with what? Only your mind. Unless, perhaps, God is lending you an ear? “The wind moves, the flag moves, the sage’s mind moves.”
This truth can be proven in the present moment. It requires no elaborate logic; it stands evident. In fact, the enlightenment of Dzogchen mirrors this simplicity. But do you find my words too plain? Does Dzogchen’s enlightenment still demand further proof? If so, can it truly be called self-awareness? Brothers and sisters, grasp this: you are knowing. If you don’t know what you are knowing, how can you see me? Hear my voice? It’s just that you don’t know what “that” is.
What does it mean by not knowing? You use it, but you can’t clearly know what it is, you can’t remain settled. A mere glimpse doesn’t make that much difference. So, embark on preliminary practices. Seek a guide—a teacher—to help you settle. First, embrace the view; then, engage in practice. Finally, navigate the process—view, practice, action. And in the end, you’ll discover that the result was always there. Paradoxical, yes, and heartrending too.
We are all Buddhas, yet ‘I’ endured countless years to return to my true nature. It’s precisely so! Through Madhyamaka, we recognize our innate essence—an irrefutable truth that can be proven in the moment. Matter may be denied, God dismissed, but our present seeing and listening defy denial. Living in the moment often means just that.
Now, forget enlightenment—I invite you to ponder. Can you? If not, I’m at a loss. And those secret techniques promising enlightenment? Set them aside. Sip your tea! And if my words elude you, what other secrets do you seek? Alas, what a missed opportunity!
Excerpted from: Cognition and Expression Part Three
