The Right Understanding of Manas

Preface

Valuing Manas is Valuing Actual Realization

Why is it necessary, in this Dharma-ending age, to extensively demonstrate the nature, functions, and roles of *manas* (the mental faculty) and distinguish it as much as possible from consciousness? Because sentient beings in this degenerate era are predominantly restless in mind, shallow in virtuous roots, heavy with greed, and meager in blessed virtues. The chaotic affairs of the world make it difficult for them to uphold precepts and cultivate concentration; their minds cannot settle into purity. Buddhists today generally focus on acquiring knowledge, often mistaking learned theories and the intellectual interpretations of consciousness for actual realization. They regard speculative reasoning and researched conclusions as genuine attainment, thus deluding themselves and then misleading others. Together, they create the grave karmic offense of gross false speech, collectively falling into the three wretched destinies and the fiery pit.

If one understands the nature of *manas*, one will recognize the true appearance of actual realization and distinguish it from intellectual interpretation. By grasping the pivotal mechanism and essence of actual realization, one can avoid such pitfalls and refrain from committing the sin of gross false speech.

During the Buddha’s time, sentient beings possessed profound virtuous roots and blessed virtues, minimal afflictions, pure minds, and strong meditative concentration. After learning the teachings, they naturally engaged in deep, subtle contemplation and observation, making actual realization relatively easier. Due to their profound meditative absorption, the Dharma they learned penetrated deeply into *manas*. Any attainment of fruition was genuine realization, not the false attainment of consciousness. Moreover, with the Buddha’s authoritative verification—endowed with immeasurable wisdom and supernatural powers—the validation was precise and free from error.

Even before the Ming and Qing dynasties, monastics and lay practitioners often possessed deep meditative concentration, supported by favorable conditions for cultivation—especially during the Tang and Song dynasties. Buddhists then emphasized meditative absorption; with concentration, they had the capacity for contemplative practice. As long as the theories they studied were correct, actual realization remained relatively accessible. Intellectual interpretations were exceedingly rare; if realization occurred, it was genuine. The only challenge lay in the scarcity of sutras and doctrines. Thus, sentient beings of that era could still attain actual realization without necessarily understanding the functions of *manas*.

In today’s cultivation environment, many cannot uphold precepts or cultivate concentration and can only focus on theoretical knowledge. This makes actual realization impossible. Without actual realization, there can be no genuine practice—only empty talk about Buddhism. Though they eloquently expound principles, their minds remain unaligned with the Way; greed, hatred, and delusion still prevail. Without meditative concentration, they cannot subdue or suppress afflictions—how can they possibly *sever* them? Consequently, the Buddhist community has grown more chaotic than the secular world, with fiercer conflicts. Not only do they cling to worldly fame and profit, but they also obsess over personal gains within the Dharma, resulting in afflictions even graver than those in secular society.

In this era where self-proclaimed “saints” abound and desires run rampant, it is imperative to emphasize precept observance and meditative concentration. It is crucial to underscore the actual realization of *manas*, preventing sentient beings from claiming attainment without genuine realization. Only then can they avoid falling into the three wretched destinies upon death and avert leading fellow practitioners toward the fiery pit.