Guide to the Cultivation and Realization of the Manas: Part One
Chapter Three: The Difference Between Understanding and Realization
I. How to Ensure Realization, Not Mere Understanding
In the preliminary stages of contemplative practice (guānxíng) and investigative inquiry (cānjiū), the consciousness (mano-vijñāna) can engage in extensive contemplation and study of the Dharma principles, grasping their general meaning. When correct knowledge and views are complete, one can then cultivate śamatha-vipaśyanā (calm abiding and insight) and engage in Chan meditation (cānchán). During contemplative practice and Chan meditation, within meditative concentration (dhyāna), the consciousness gathers the understood meaning of the Dharma principles, forming a very easily comprehensible idea, deeply suspending it in the mind, working diligently day and night, forgetting sleep and meals. This is investigative inquiry (cānjiū).
When the consciousness engages less in analytical thinking, it allows the manas (the seventh consciousness, the thinking mind) to contemplate and evaluate on its own. This is the most effective method to ensure genuine realization and also the method to attain the greatest wisdom. If the consciousness engages in excessive analytical thinking, once it knows the answer, it no longer wishes to investigate, and the manas thus has little opportunity for inquiry. In this way, realization may never be attained. Therefore, if the answer to realizing the mind (míngxīn) is casually inquired about or casually spoken, once the consciousness knows it, the manas cannot exert effort, making realization impossible. The same applies to the content of severing the view of self (duàn wǒjiàn); one should not ask the master to explain it too minutely. If the consciousness already knows everything, the manas cannot engage in further contemplation, making the severance of the view of self very difficult.
Using the consciousness for thinking feels tiring, but letting the manas exert more effort does not feel tiring. When meditative concentration is very good, the manas can participate in contemplative observation. Without meditative concentration, the manas cannot intervene and cannot concentrate on contemplation and investigation. The state of doubt (yíqíng) during Chan meditation arises precisely because the manas is single-mindedly striving to understand and find the answer. When the Dharma principles are examined by the manas, once they are clearly examined and passed, realization is attained.
Those who prioritize the consciousness say that the manas is like wood or an ornament, useless. If contemplative practice and investigation truly did not require the manas, then we could announce the realization answers to the whole world, letting everyone, regardless of whether they study Buddhism or not, all know the answers, become enlightened, and become Buddhas. Is this possible? Absolutely not. Each person eats their own meal to become full. The Dharma realized by others through arduous Chan meditation, merely hearing and understanding it oneself and then replicating it, claiming it as one's own, is self-deception.
II. What Represents the Identity of Sentient Beings?
Throughout countless lifetimes of birth and death, what represents our identity? In the cultivation process from ordinary beings to Buddhahood, what represents our identity?
For example, when becoming a Buddha, what represents the Buddha's identity? When becoming a great Bodhisattva of the eighth ground (bhūmi), ninth ground, or equal enlightenment (dengjué), what represents the identity of such a great Bodhisattva? When becoming a Bodhisattva of the first ground and above, what represents the identity of a Bodhisattva of the first ground and above? After realizing the mind and seeing the nature (míngxīn kāiwù), what represents the identity of a Bodhisattva who has realized the mind? When attaining the first fruition (phala) up to the fourth fruition, what represents the identity of a sage of the first or second fruition? What represents the identity of a noble one of the third or fourth fruition? After attaining the fruition of a Pratyekabuddha, what represents the identity of a Pratyekabuddha?
In the state of an ordinary being, what represents the identity of beings in hell? What represents the identity of hungry ghost beings? What represents the identity of animals? What represents the identity of asuras? What represents the identity of heavenly beings in different celestial realms? What represents the identity of different humans?
When beings die each time, the six consciousnesses cease, the five aggregates (skandhas) body ceases, only the manas and the eighth consciousness (ālaya-vijñāna) still exist, and together they proceed to the next life, giving birth to the five aggregates body of the next life. Life after life is like this. Therefore, only the manas and the eighth consciousness can represent the identity of sentient beings. However, the eighth consciousness of every sentient being is identical, possessing the same virtues, without the slightest difference. Therefore, the eighth consciousness cannot represent the identity of sentient beings; otherwise, the identities of all sentient beings would be the same, without any distinction. Thus, only the manas represents the identity of sentient beings.
The virtues (characteristics) of the manas determine what kind of being one is. If the virtues are those of a Buddha, one is a Buddha, a World-Honored One; what represents the Buddha is the Sambhogakāya Buddha achieved by the manas, distinctly different from the retribution body of sentient beings. If the virtues of the manas are those of an Equal Enlightenment Bodhisattva, the being is an Equal Enlightenment Bodhisattva. If the virtues of the manas are those of an eighth-ground Bodhisattva, the being is an eighth-ground Bodhisattva. If the virtues of the manas are those of a first-ground Bodhisattva, having initially transformed consciousness into wisdom, the being is a first-ground Bodhisattva.
If the manas realizes the mind but has not transformed consciousness into wisdom, the being is a Bodhisattva of the Three Worthy Positions (sānxián wèi). If the manas merely attains the fruition (of śrāvaka) without realizing the mind, one is a śrāvaka sage. If the manas attains the fruition of a Pratyekabuddha, possessing the virtues of a Pratyekabuddha, the being is a Pratyekabuddha. If the mind-nature of the manas is as malicious and hateful as that of hell beings, the being is a hell being. If the manas is extremely stingy and greedy, the being is a hungry ghost. If the manas is extremely ignorant and unteachable, the being is an animal. If the virtues of the manas involve great hatred and combativeness but also merit (puṇya), the being is an asura. If the virtues of the manas involve both good and evil, sometimes good and sometimes evil, the being is a human. If the virtues of the manas involve more good than evil, the being is a desire-realm deva. If the virtues of the manas involve not only goodness but also meditative concentration, the being is a form-realm or formless-realm deva.
The human body is crucial; it determines whether the next life ascends or descends. If one studies Buddhism and cultivates without cultivating the manas, without improving and transforming the virtues of the manas, at the time of death when the six consciousnesses cease, the manas will determine the identity of the next life based on its present virtues, going together with the Tathāgatagarbha (ālaya-vijñāna) to be reborn in a womb corresponding to the virtues of the manas. The law of karma is thus. Countless people cultivate like a dragonfly skimming the water, tasting shallowly and stopping immediately, not engaging the mind of the manas, not implementing the Buddha Dharma into the mind of the manas. Then the manas, carrying ignorance, continues to be reborn in the womb of ignorance, giving birth to suffering sentient beings of ignorance.
I have painstakingly and repeatedly spoken about the manas, its importance, yet there are foolish sentient beings who do not acknowledge the manas, who do not let the manas realize the fruition, do not let the manas realize the mind. Then in future lives, the manas, which has not realized the fruition nor the mind, will continue to be reborn, but its identity will definitely not be that of one who has realized the fruition or the mind. By then, regret will be too late.
III. The Manas Represents Sentient Beings and Their Identity
Question: If only the consciousness realizes the eighth consciousness, and the manas does not realize it, nor is it used for realization. Then, after this person dies and is reborn in the Pure Land of Ultimate Bliss (Sukhāvatī), or reborn in a heaven, upon arriving in the Pure Land, the physical body is that of a deva, the consciousness is the newly born consciousness of a deva. If the manas has not realized the eighth consciousness, is this person in the Pure Land still an enlightened Bodhisattva who has realized the mind? What is the fruition level? Is it the same as an ordinary being arriving in the Pure Land? Are they all ordinary beings? Do they receive the same treatment as ordinary beings?
Answer: Regardless of the world or form in which sentient beings exist, their identity and fruition realization are primarily determined by the manas. What the manas is, the being is. Because the manas is the master of sentient beings, the deciding consciousness (zuòzhǔ shí), and it corresponds with karmic seeds, and also continues into future lives. Therefore, whatever karma the manas creates, it must undergo the corresponding karmic retribution. If the manas creates ordinary being karma, in future lives one will be an ordinary being. If the manas severs the view of self, in future lives one will be a person of the first to fourth fruition. If the manas realizes the mind and sees the nature, in future lives one will be an enlightened Bodhisattva, and the fruition level is determined by the degree of clarity and ignorance of the manas.
If the manas has not realized the eighth consciousness while in a human body, one is an ordinary being. Rebirth in the Pure Land is with the identity of an ordinary being. Upon arriving in the Pure Land, one is still an ordinary being, residing within a lotus flower for an indeterminate number of kalpas. When karmic obstacles are eliminated to a certain degree, the lotus flower opens, one sees the Buddha, hears the Dharma, and awakens to the path, only then becoming a true Bodhisattva. The understanding attained by the consciousness while in the human body does not play a fundamental role. If it has influenced the manas, corresponding subtle seeds will be stored, making it slightly easier for the manas in future lives to be influenced and realize.
IV. Does Attaining the Fruition Only Require Consciousness Realization?
If merely the consciousness attaining the fruition counts as attaining the fruition, then in our group, at least one-third, if not half, have attained the fruition with their consciousness. If I guide them face-to-face, three-quarters or four-fifths would attain the fruition with their consciousness. Adding people from the Consciousness-Only group, at least one or two thousand have attained the fruition with their consciousness; five or six thousand wouldn't be surprising. If merely the consciousness realizing the mind counts as realizing the mind, I could hold a large assembly, announce how the Tathāgatagarbha specifically operates; once everyone's consciousness knows it, those who do not deny it would all become Bodhisattvas who have realized the mind. Then, even if this world isn't as magnificent as the Buddha's time, it would be almost the same.
Now, many people in the group can discern the Dharma principles concerning the manas, and their wisdom regarding Consciousness-Only is not low. If consciousness realization of the fruition were sufficient, then our group could now have several Bodhisattvas of the Grounds (bhūmi) possessing the wisdom of Consciousness-Only (weishí zhǒngzhì). Twenty years later, we could train eight hundred to a thousand Bodhisattvas of the Grounds; this wouldn't be difficult. But is the cultivation and realization of the Buddha Dharma truly like this? Is it really this easy? Can realization be transmitted by word of mouth?
Why is the Buddhist community undergoing rectification now? Those with wisdom should understand. Superficially, it seems like a worldly action, but actually, the Buddha already knew the current state of the Buddhist community. Could the Buddha not take measures? The Buddha's support behind the scenes is unknown to sentient beings; they only see surface phenomena, unaware of the true reasons behind them. Every upheaval in the Buddhist community is actually due to major internal problems, which then attract external upheavals. All Buddhas, Bodhisattvas, and Dharma-protecting dragons and devas know this.
V. All Samādhis Are Attained by the Manas
The understanding of the consciousness is not realization, because the consciousness is not the master of the five aggregates (skandhas). Regarding all dharmas, including understanding principles and realization, it cannot make decisions; its views do not count. However, cultivation first involves the understanding of the consciousness, followed later by the realization of the manas. The understanding of the consciousness, which is correct knowledge and views, is the prerequisite for realization. Realization first cannot be separated from understanding. As long as one does not stop at understanding, subsequent realization will happen sooner or later.
In the Śūraṅgama Sūtra, the Buddha said to Ānanda: Bodhi and Nirvāṇa are still far distant. You have not attained them through kalpas of diligent cultivation and realization. Although you recall and uphold the pure, wonderful principles of the twelve divisions of the sūtras of the Thus Come Ones of the ten directions, as numerous as the sands of the Ganges, they merely increase frivolous debate. Although you speak of conditioned arising and naturalness with decisive clarity, and people in the world praise you as foremost in much learning, this accumulated kalpa of much learning and habituation cannot free you from the Mātaṅgī dilemma. Here, the World-Honored One clearly stated that the cultivation and realization of Bodhi are not so simple; reciting and repeating sūtras, all much learning is frivolous debate. Therefore, I say that so many claims of attaining the fruition, severing the view of self, and realizing the mind are merely understanding, merely frivolous debate.
If samādhi were attained by the consciousness, if the mind were realized by the consciousness, then when conditions ripen, we could organize several ten-thousand-person Dharma assemblies, explaining the various operations of the Tathāgatagarbha within the five aggregates to the assembly. After hearing it, most people would understand. Then I would ask how many have understood the operational process of the Tathāgatagarbha and realized the Tathāgatagarbha. If you all raise your hands, I would congratulate you all on your realization. In that case, twenty thousand Bodhisattva certificates would definitely be insufficient; we would need to print another hundred thousand, and even that might not be enough. Is this approach feasible? If consciousness understanding counts as realization, then I clearly tell you, hasn't your consciousness already understood? Understanding is realization, so why make everyone uphold precepts, cultivate concentration, engage in Chan meditation, and take so many detours?
If consciousness understanding counts as realization, then in a world, as long as one person realizes it, they can tell everyone else, spreading it from one to ten, ten to a hundred. Then wouldn't everyone in the whole world realize it? What use would there be for cultivating concentration? What use for investigative inquiry? Why did the Buddha ask his disciples to cultivate precepts, concentration, and wisdom? Without upholding precepts, as long as the consciousness is clever, one could realize the Buddha Dharma and thereby transcend birth and death? What about the seven factors of enlightenment, the eightfold noble path, the thirty-seven aids to enlightenment? There would be no need to cultivate these. The Buddha was truly superfluous, so verbosely troubling sentient beings. How simple the Buddha Dharma is; why make it so complicated?
If consciousness understanding counts as realization, then we could sit down, recall our dreams, contemplate how the real world is like a dream, and thereby realize the samādhi of viewing things like a dream (rú mèng guān), achieving the tenth stage of dedication (daśa-pariṇāmanā), about to enter the grounds (bhūmi). Then sit down again, contemplate how all dharmas are like images in a mirror, think by analogy with reflections in a mirror, reflect that indeed they are all like reflections in a mirror, then realize the samādhi of viewing things like reflections (jìng xiàng guān), reach the full mind of the first ground, and become a second-ground Bodhisattva. Wouldn't studying Buddhism be very relaxed and pleasant this way?
Why is realizing the Buddha Dharma and becoming a Buddha not so easy, requiring three great asaṃkhyeya kalpas? Precisely because the manas is dull, deeply ignorant, and finds it difficult to understand the Dharma principles. If realization did not involve the manas realizing it, cultivation would indeed be very easy. Then becoming a Buddha would not take as long as three great asaṃkhyeya kalpas; the entire path could be traversed very quickly.
VI. Reciting Without Reciting is the Samādhi of Buddha-Recitation
The true samādhi of Buddha-recitation (niànfó sānmèi) is achieved when the consciousness fully influences the manas, and the manas accomplishes it; it is the state of realizing the fundamental mind. At this time, there is both concentration and wisdom. Throughout the entire cultivation process, the consciousness guides the manas, from reciting the form of the Buddha or Bodhisattva to reciting the true suchness (tathatā) of the Buddha or Bodhisattva. Finally, the manas accomplishes the samādhi. The consciousness does not recite, but the manas recites. Profound meditative concentration appears, after which wisdom is born, thereby realizing the true mind's self-nature.
"Not reciting yet reciting" means the consciousness does not recite, but the manas recites. When the manas recites automatically, the consciousness cannot control it. Understanding this principle, one should understand how to exert effort in cultivation, how to engage in Chan investigation, how to contemplate and practice, and know the principle and process of realizing the path.
"Reciting without reciting" – although ultimately it is entirely the manas reciting the Buddha's name, the manas does not recite the Buddha's name like the consciousness does. On the surface, it seems incapable of reciting. Actually, the one who can truly recite the Buddha's name is also not reciting; it is without mouth and without mind. What is that thing? Investigate!
VII. The Samādhi of Buddha-Recitation is Accomplished by the Manas
The true samādhi of Buddha-recitation is achieved when the consciousness fully influences and motivates the manas to recite the Buddha's name, and the manas accomplishes the samādhi state where every thought is Buddha. It is the state of realizing the fundamental Buddha-mind, integrating concentration and wisdom, possessing both concentration and wisdom. Throughout the entire cultivation process, the consciousness guides the manas, from reciting the form of the Buddha or Bodhisattva to reciting the true suchness of the Buddha or Bodhisattva. Finally, the manas accomplishes the suchness samādhi. The consciousness does not recite, but the manas recites. Profound meditative concentration appears, after which wisdom is born, thereby realizing the self-nature of suchness.
The meditative concentration within it combines stillness and activity, not neglecting either aspect. Initially, cultivating in seated meditation is easier; the mind quiets down quickly. After achieving some skill in still cultivation, the mind also becomes easily settled during activity, relatively concentrated and single-minded, because stillness nurtures activity. Being able to single-mindedly recite the Buddha's name while combining stillness and activity, after concentration power is cultivated and some prajñā wisdom is attained, one can investigate "Who is reciting the Buddha?" Then there needs to be a turning point, adding the illumination of wisdom into the meditative concentration, also called contemplative observation (guānxíng). The mental focus shifts from Buddha-recitation to the state of doubt, deeply doubting, without other thoughts. One day, the doubt will break open, and one will investigate who is reciting the Buddha.
Many people are unwilling or unable to exert such arduous effort. A few individuals try to be clever and take shortcuts, mentally pondering and analyzing, engaging in emotional and intellectual understanding. Finally, they might figure out: "Isn't the one reciting the Buddha that thing?" But no matter how much they ponder, that thing is everywhere, existing on all dharmas. The Buddha has already publicly stated it. You say the reciter is that, but actually, reciting the Buddha is the combined operation of the eight consciousnesses, involving both true and false. How can it simply be "that"?
Some people reason: "In walking, standing, sitting, and lying down, it is that. I've investigated it out; I'm enlightened." But walking, standing, sitting, and lying down – which consciousness can you dispense with to perform these? Taking the combined operation of the eight consciousnesses as the operation of the eighth consciousness alone is clearly a view of an ordinary being, not the realization of the mind in Chan Buddhism. Nowadays, so-called enlightenment – almost everyone is enlightened this way, nearly one hundred percent – that is the "misunderstanding" (wùhuì) kind of enlightenment, merely deceiving oneself. After deceiving oneself, afflictions will become increasingly fierce, self-conceit increasingly prominent, greed, hatred, and delusion will manifest without restraint, because two selves have emerged. The result is inevitably like this.
But those who are truly enlightened have severed the view of self; their heads are bowed, body and mind are light and at ease, afflictions are lighter, concentration and wisdom increase, the mind is empty and non-active. Therefore, to truly become enlightened and be responsible for oneself, one must exert genuine effort, truly investigate and inquire, not seek opportunistic shortcuts or enjoy showing off.
VIII. The Difference Between Understanding and Realization
The truth understood by the consciousness and the truth realized by the manas through contemplative observation in meditative concentration are worlds apart. The former, although capable of extensive discussion, producing basketfuls of writings, with crowds of followers, lacks meritorious virtues and practical benefits, cannot eradicate ignorance, cannot resolve birth and death, and is unable to remove the bonds of afflictions. The latter might not engage in extensive discussion, might not teach the Dharma or write articles, might not have a single follower, but the mind is liberated, transcendence of birth and death is foreseeable, its influence and power to influence others is immense, its magnetic field is extremely strong, its power to attract and guide is strong, its words carry great weight. Unintentionally, it also liberates sentient beings, guides sentient beings. Without intention, sentient beings can perceive its power and majestic virtues unconsciously and are influenced.
When receiving information, encountering truth, if the six consciousnesses do not understand, do not know what is being said, how can the truth and information be effectively and completely transmitted to the manas? Without meditative concentration, how can the six consciousnesses transfer the truth and information to the manas? Without meditative concentration, how can the manas absorb and digest this truth and information? If the manas cannot absorb and digest, how can it eliminate ignorance and make the mind clear? If the manas is not clear, how can it relinquish attachments and attain liberation?
IX. The Difference Between Research and Investigative Inquiry
Research is a manifestation of lacking concentration power or having insufficient concentration power. With insufficient concentration power, the manas cannot exert effort to participate, so it has to rely solely on the consciousness for thinking, analysis, reasoning, and judgment. Therefore, it can only float on the surface, unable to delve deep into the Dharma principles to explore their profound connotations. The results obtained are relatively superficial, general talk, failing to grasp the essence. Without concentration power, the spirit is scattered; it is divergent thinking, lacking intensity, like a dragonfly skimming the water, unable to concentrate deeply within to clarify the origin and development of the Dharma. The result is non-realization; it cannot provide specific methods and steps for realization.
However, the mental activity of investigative inquiry is conducted under a certain level of meditative concentration power. The thinking is deep, subtle, concentrated, and penetrating. First, the consciousness exerts effort, then the manas participates, finally the mental activity is primarily that of the manas, with the function of the manas being the greatest. This kind of mental exertion is very powerful, directly reaching the depths of the Dharma principles, even details can be clearly understood, doubts can be overcome, resulting in deep faith without doubt, severing the bonds of thought. The result of investigative inquiry is impeccable to others; it can also provide others with a starting point for cultivation, guide others' train of thought, achieving the goal of benefiting oneself and others.
Historically, those engaged in research were mostly literati and scholars, because literati and scholars have shallow concentration and strong emotional attachment, liking to work on the surface of words, tasting the Buddha Dharma shallowly and stopping immediately, unable to enter the deep pool to seize the treasure, only able to scoop some clear water at the edge. Even if they wish to enter the deep pool, their concentration power is insufficient; their thinking cannot be as sharp as an awl tip, unable to penetrate deeply into the Dharma to obtain profound meaning. Therefore, the Buddhist thoughts of Li Bai, Bai Juyi, Su Dongpo, and others during the Tang and Song dynasties could not influence or drive the development of Buddhism. Up to the Republican period and earlier literati like Hu Shi, Feng Zikai, etc., their Chan writings were voluminous and extensive, but what they said was merely superficial, failing to touch the core of Chan. Reading their works once is too much; a few sentences reveal their level. They offer no reference value for the vast number of learners, let alone influencing Buddhism.
Those fond of research have shallow concentration and many words; their writings are abundant but their thought is impoverished. Although their works could fill a room, chaff is plentiful, nutrition is scarce. Investigative inquirers have deep concentration and few words; their thought is deep and penetrating, essence is plentiful. For example, Bodhidharma, Great Master Fu, Venerable Baozhi, and Chan masters of the Tang and Song dynasties, although their writings are limited, their words carry great weight; a single sentence offers endless aftertaste, worthy of decades of investigation. Their words match their actions; their actions express their words; words and actions are forever consistent, inside and outside are one, embodying the demeanor of those who have realized the Way. The recorded sayings and writings of Chan masters not only reflect their cultivation journey and insights but also contain their character as humans and the demeanor of Bodhisattvas. They are all fruits of actual cultivation and realization, treasures of Buddhism, bringing endless benefits to the masses.
Therefore, to save oneself, to save sentient beings, to drive the development of Buddhism, one must only deeply investigate and realize within concentration, realize results, benefit oneself and others, then can one promote the development of Buddhism.
X. The Difference Between Intellectual Understanding and Realization Understanding
Intellectual understanding (jiěwù) knows the "what" but not the "why." Realization understanding (zhèngwù) knows both the "what" and the "why." The trouble with intellectual understanding is that once one knows the "what," one thinks one has arrived, making it difficult to want to know the "why." Even if one wants to know the "why," due to insufficient meditative concentration plus conceit, one cannot know the "why." Transforming from intellectual understanding to realization understanding is difficult. What ordinary people call intellectual understanding merely refers to understanding some Buddhist theories; it doesn't reach knowing the "what," doesn't know what the ultimate aim of the Buddha Dharma is, still far from intellectual understanding.
XI. If the Manas Does Not Make the Final Determination, It Stops Halfway
Using the operation of the mental factor of volition (cetanā) within the visual consciousness as an example, illustrating that successful seeing of form depends on the final decision of the manas. "Si" (volition) means choice, decision, determination, representing a power of discernment. After the mind-consciousness determines a dharma, it must act. "Si" also means action, creation, behavior, activity, operation, etc. All eight consciousnesses have the operation of the mental factor of volition; all have the power of discernment. After discernment, there must be a choice, a decision must be made, and after the decision, it must be implemented. This is the meaning of the mental factor of volition.
Among them, the visual consciousness's discernment of form dharmas cannot be separated from the discernment of the mental consciousness. Therefore, the operation of the volition mental factor of the visual consciousness cannot be separated from the operation of the volition mental factor of the mental consciousness. For example, the manas wants to apply medicine, so it decides to look for the medicine bottle. This task is completed jointly by the visual consciousness and the mental consciousness; neither can see form or search for form dharmas alone. After the manas makes the decision, the visual and mental consciousnesses arise, go to the table to search for the medicine bottle. There are several items on the table; the manas decides to check them one by one. Then the visual and mental consciousnesses discern each item one after another. Finally, the visual consciousness focuses on the color of the medicine bottle, the mental consciousness focuses on the shape of the medicine bottle. The combined information reveals it is the medicine bottle. Of course, the concept "medicine bottle" is provided by the mental consciousness. The two consciousnesses working together always involve more work for the mental consciousness; its mental activities are more numerous, the dharmas it discerns are more numerous.
The visual and mental consciousnesses focusing on the medicine bottle is equivalent to attending to the medicine bottle, contacting the medicine bottle, receiving the medicine bottle, discerning the medicine bottle, distinguishing it as the medicine bottle, and finally determining it is the medicine bottle being sought. Among these, determination is the function of the volition mental factor, including the visual consciousness determining the color of the bottle, the mental consciousness determining the shape, label, and contents of the bottle. The determination of all form dharmas relies primarily on the determination of the mental consciousness, supplemented by the determination of the visual consciousness. After determination, the information is transmitted to the manas. The manas examines and considers it, also determines it is the needed medicine bottle, then decides to pick it up. This is another act of discernment. At this time, the visual consciousness, mental consciousness, and body consciousness operate together, including the manas, and also including the [eighth] consciousness. Behavioral action then arises: the medicine bottle is picked up. This process takes about twenty seconds, but narrating it requires several minutes.
In the process of discerning form dharmas, if the visual consciousness does not determine, the mental consciousness cannot determine, and the manas even less so; then the [eighth] consciousness observes, unable to determine anything. If the visual consciousness determines, the mental consciousness may not necessarily determine, and the manas still cannot determine. Only after the mental consciousness determines, the manas reconsiders and examines it, and finally may determine, or perhaps still cannot determine. Then it will make the visual and mental consciousnesses discern and confirm again, even repeatedly, providing more information to the manas, before the manas can determine and make a choice.
Some people always want to cultivate only up to the consciousness, omitting the final crucial step. What can be accomplished that way? What use is it? Attaining the fruition without letting the manas attain it – what use is the conclusion reached by the consciousness? Realizing the mind without letting the manas realize it – what use is the consciousness realizing it? If the boss doesn't make the final decision, what use is what the employees say? Cultivation that stops halfway is almost useless work. Surprisingly, some people like to do things halfway, abandoning the final result.
XII. Only When the Manas Severs the View of Self and the View of What Belongs to Self Is It Useful
Severing the view of self includes severing the view of what belongs to self (wǒ suǒ jiàn). The key is whether the manas accepts that the five aggregates are without self. The mental consciousness's opinion is useless; it is not true severance of the view of self. One must completely and utterly no longer consider the five aggregates as self or what belongs to self, no longer consider the six dusts (objects of sense) as belonging to self; only then is it valid. In contemplative thinking, the mental consciousness must engage in deep and subtle contemplation to guide the manas, enabling the manas to understand the principle. After the manas understands the principle, it will change its own thoughts and views, thereby causing the entire body and mind to undergo great transformation. From then on, the manas gradually ceases to grasp the functions of the six consciousnesses – feeling, perception, mental formations, and consciousness – as self or what belongs to self, and ceases to grasp the form aggregate as self or what belongs to self. After realizing the Mahāyāna Dharma, one gradually returns the functional roles of the five aggregates and eighteen elements (dhātus) to the eighth consciousness, the true master. Only then can one pass the various stages of the Mahāyāna one by one, with wisdom continuously deepening, body and mind increasingly liberated.
