Guide to the Cultivation and Realization of the Manas: Part One

Chapter Nine   Manas and Samadhi

I. How to Cultivate the State of Samadhi

Observe a Buddha statue for ten seconds, then look at a white wall; the image of the Buddha statue will appear. Without concentration, the image disappears after a short while. How does this state arise? This is the phenomenon of visual persistence, a memory function of visual consciousness and mental consciousness, not yet penetrating deeply into manas. Manas has not remembered it; if manas remembered, this image would persist long-term. If visual consciousness and mental consciousness observe for a long time, it will influence manas. Once manas remembers, the image will appear anytime, anywhere. This is the state of samadhi. Visual persistence dominated by visual consciousness is short-lived, while that dominated by mental consciousness lasts longer and can still be seen after closing and reopening the eyes.

What is photographic memory? Content remembered solely by mental consciousness is forgotten relatively quickly, whereas things remembered by manas are hard to forget, even recalled unconsciously, and may even become persistent and inescapable. Photographic memory is due to the depth of manas' concentration, making instantaneous memory very firm. If manas' concentration is shallow, things are forgotten quickly. Therefore, all states of concentration are induced by manas; mental consciousness cannot induce lasting states of concentration, only very briefly appearing in certain states. To achieve various samadhis, we must penetrate deeply into manas, letting manas induce the state.

If one frequently observes the same Buddha statue, it causes manas to remember, thus inducing meditative concentration. See if the image of that Buddha statue always appears before your eyes? If it does, then wouldn't we know how to cultivate concentration? Wouldn't we know how to cultivate Buddha-Recitation Samadhi? Wouldn't we know how to cultivate the Contemplation of the Skeleton? Wouldn't we know how to cultivate the Contemplation of the Sutra on the Buddha of Immeasurable Life? By diligently practicing the visualization of the Western Pure Land with mental consciousness, causing manas to attain non-forgetting, then at the time of death, regardless of any state, as long as the mind thinks of the Pure Land, manas will be able to abide in the Pure Land, the Pure Land will manifest, and rebirth there is assured. Who is more effective in diligent practice? Manas' diligence is effective; manas' diligence is true diligence. If one wishes the image of the Pure Land to manifest, then let manas recite the Buddha's name; let manas and mental consciousness together visualize the Pure Land.

II. Severing the View of Self Necessarily Requires the Support of Samadhi

The mode for severing the view of self was long established by the Buddha. No mode is independent of the power of samadhi; all involve contemplation and practice within samadhi. Even when the Buddha taught the Dharma, he required disciples to listen with a concentrated mind and to engage in contemplation. The Buddha always said: "Listen attentively, listen attentively, and reflect well upon it." People of that time, due to their simple minds, all possessed varying degrees of samadhi. While listening to the Dharma, they could contemplate, all engaging in contemplation and practice, thus realization seemed easy.

We people today have less merit, our minds are not simple, filled with scattered thoughts and distractions, lacking samadhi. Due to environmental constraints, we cannot cultivate samadhi well, so even though the teachings are very detailed, we still cannot engage in contemplation and practice, and still do not generate doubt. If one has a certain degree of samadhi, merely looking at the text can initiate contemplation, doubt will arise and grow stronger. Those with strong resolve for the Path must abandon some worldly affairs, determined to resolve this doubt. Without samadhi, one cannot contemplate, cannot penetrate deeply into manas, manas cannot exert force, and even though the answer is readily available, one cannot attain it.

The Mahasatipatthana Sutta taught by the Buddha contains methods combining both samadhi and wisdom. Integrating concentration and wisdom is the fastest way to sever the view of self. The Buddha explained those modes of contemplation very clearly and in detail. As long as one diligently practices according to those methods, severing the view of self is not too difficult. The Mahasatipatthana Sutta is an excellent practice method, suitable for all people; it's just that many are unwilling to put in the effort.

III. Manas Can Also Have Samadhi

Question: Does manas grasp at all dharmas at every moment, never focusing on a single dharma?

Answer: Manas indeed has the function and nature of grasping at all dharmas, but it may not be able to grasp all dharmas simultaneously, may not be willing to grasp all dharmas simultaneously, and may not have the energy to grasp all dharmas simultaneously. When manas is extremely scattered, grasping at many dharmas at once, if mental consciousness is unwilling to follow it in grasping, manas realizes that grasping randomly like this is useless. It then ceases to grasp dharmas that mental consciousness is not interested in, gradually settles down, concentrates its energy, thereby subduing its own scattered mind, and samadhi appears. This is the result of cultivating concentration, the result of the influence of mental consciousness' wisdom, and the result of mental consciousness' restraint.

Therefore, manas can have samadhi; it is capable of subduing its own tendency for extensive grasping; its mind can become increasingly concentrated, eventually focusing more and more on certain dharmas or certain aspects of dharmas. When its attention has a specific focus and emphasis, and it selects the dharmas it grasps, manas has concentration. For things manas is very interested in, without the restraint of mental consciousness, it naturally concentrates its energy and focuses. The six consciousnesses will then be restrained by manas to focus on what interests manas. Therefore, to cultivate samadhi well, mental consciousness should select dharmas that manas is very interested in for manas to grasp. Once manas focuses, samadhi will appear, and samadhi can be achieved quickly.

IV. The Functions of the Six Sense Bases Can Shift

Deaf-mutes have exceptionally sharp eyesight; if language ability is poor, manual dexterity becomes strong; those who are eloquent often cannot do practical work; animals have poor thinking ability but exceptionally sharp intuition. What do these phenomena illustrate? People with extraordinary brains, those with special talents, share a common characteristic. For example, painters, musicians, various artists, and scientists—all who become masters in their fields—share the common trait of having certain defects in themselves, being different from ordinary people. They either have physical defects or psychological defects, feeling somewhat out of place in worldly life, not blending in with ordinary people, often acting contrary to conventional norms and reason. Why is this?

A master switch controls seven faucets. Closing one faucet increases the water flow from the other six; closing two faucets increases the flow from the other five; closing three faucets increases the flow from the other four; closing six faucets leaves one faucet with the greatest water flow, its force powerful.

The six sense bases follow the same principle. Closing the eye base increases the function of the other five bases; closing the ear base increases the function of the other four; closing the tongue base and nose base increases the function of the body base and manas; finally, closing the body base maximizes the function of manas. Closing manas leads to nirvana; there is no more water flow. Cultivating concentration means reducing the dharmas grasped by manas, concentrating the mind; then samadhi appears, mental power strengthens, and special talents and genius in certain areas manifest.

V. Why Does Closing the Eyes Nurture the Spirit?

Spirit refers to the mind consciousnesses. First, it refers to eye consciousness; second, to mental consciousness; third, to manas. The eighth consciousness does not need nurturing; it neither consumes energy nor ever gets tired.

Can manas get tired? Manas, since beginningless kalpas, like the eighth consciousness, has never rested. Although not always willing and uncomplaining, it clings to all dharmas, worrying about everything. Only when does it become unwilling to worry? When manas realizes that some dharmas are truly unattainable, it has no choice but to give up and stop worrying. Manas also has times of boredom, annoyance, and fatigue. It cannot persist consistently from beginning to end. Therefore, manas also needs rest, shifting attention to more relaxed and pleasant matters, not grasping at troublesome things. When grasping becomes too much and it cannot bear the burden, it knows to temporarily let go.

What needs nurturing most is mental consciousness, because when mental consciousness functions, it consumes some nutrients, especially brain cells. When material energy is insufficient, mental consciousness feels tired. When thinking about problems excessively, mental consciousness's train of thought cannot keep up; then rest is needed, ceasing cognition, discrimination, discernment, and deliberation.

Does eye consciousness need nurturing? When the eyes see objects extensively, they become fatigued, sore, painful; vision declines, objects appear unclear, dizziness and brain fog occur, etc. However, this is not a problem of eye consciousness. Rather, the eye organ (eye base) being fixed on one object for a long time causes nerve fatigue. The material form of the eye organ belongs to part of the body base. Problems with the eye organ are problems of the body base. Feeling fatigue and soreness is tactile sensation, content discerned by body consciousness.

Because the eye organ sees objects for a long time, it requires more energy consumption. The attention of manas and mental consciousness shifts to one object, consuming brain cells, also causing fatigue and weariness. If the optic nerve remained constantly tense without problems, then eye consciousness could see objects for any length of time without issue. The optic nerve connects to the liver meridian. Prolonged seeing fatigues and damages the liver meridian, causing liver problems. Liver problems affect mental consciousness's cognitive discrimination. The physical body affects the mind consciousnesses; the mind consciousnesses also affect the physical body; body and mind depend on each other.

Actually, the mind consciousnesses themselves never have problems. The problem lies in whether the body's material energy can be supplied sufficiently. For the mind consciousnesses to function normally, the six sense objects need to appear normally, and brain cells need to function normally. If the material form consumes too much or supply is insufficient, the functioning of the mind consciousnesses will be affected and cannot perform cognitive functions normally.

Closing the eyes to nurture the spirit can also be said to regulate nervous system activity, preventing the nervous system from excessive or overloaded activity, especially avoiding rigid activity in one direction incessantly, thus preventing physical damage.

VI. When Manas Has Samadhi, Contemplation Can Be Focused

Engaging in contemplation daily is an enhancement of wisdom for both mental consciousness and manas, and samadhi will naturally also be strengthened. At the beginning of contemplation, the components of erroneous cognition (non-pratyakṣa) and inferential cognition (anumāna) are more prominent. In the end, the component of direct perception (pratyakṣa) becomes increasingly dominant, and the mind increasingly recognizes the illusory and unreal nature of the five-aggregate world. Contemplation always involves a certain process. As concentration power increases, the wisdom of contemplation also increases; increased wisdom then promotes increased samadhi. Regarding the dharmas realized through contemplation, mental consciousness confirms them relatively easily, manas does not. Confirmation solely by mental consciousness brings no change in body or mind; the degree of confirmation by manas corresponds to the degree of transformation.

If manas can wholeheartedly apply effort in contemplation, becoming uninterested in other things, not overly attached to the body nor to dharmas, then samadhi will appear, and physical lightness, comfort, and other phenomena will occur. As long as the mind is relatively focused and has samadhi, the Dharma meaning contemplated and observed by mental consciousness is easily accepted by manas. Once manas accepts it, observation and comprehension become easy, changes occur in the realm of thought, and various samadhis appear—this is the state of samadhi.

VII. Can Manas Grasp Only One Dharma?

Manas cannot grasp only one or two dharmas, but the dharmas it grasps must have a focus and emphasis—some it cares about, some it does not; some it applies its mind to, some it does not. This way, it can highlight the key points, letting the six consciousnesses cognize the key parts; this is concentration (samadhi).

Mental consciousness also cannot grasp only one dharma; often it grasps more than two or three dharmas, etc. For example, when mental consciousness is in Buddha-Recitation Samadhi, its focus is on the Buddha's name and the thought of Buddha. Yet, mental consciousness also knows day and night, knows walking, standing, sitting, lying down, knows the four directions, knows the surrounding situation, knows what to avoid. It is not like a fool who knows nothing except reciting Buddha's name. Nevertheless, mental consciousness is in the state of samadhi. When eye consciousness is in samadhi, it focuses on one object before it, but eye consciousness also knows light and dark, etc.

This shows that concentration is not called samadhi only when grasping one dharma. Focused attention, sufficient concentration, is the state of samadhi. Some people with strong concentration power have strong focus; they can handle several things simultaneously without distraction towards useless places.

Although manas has the nature of universal grasping, it does not necessarily grasp all dharmas simultaneously. When its energy is insufficient, it must be selective. Currently, for what it deems important and meaningful, it will grasp. Dhamma it is accustomed to grasping, due to inertia, it must grasp, but it may not allocate much energy or attention to it; the mind only needs to lightly touch upon it. For example, I may have the authority to manage five hundred people, but at the same time, I may not have the energy or interest to take care of all five hundred. At any given time, there will be choices. Manas is the same. Authority is authority; ability is ability; interest is interest. Because manas lacks sufficient samadhi power, energy, and wisdom power.

The eighth consciousness is different. The eighth consciousness possesses that incomparable, great samadhi of the Shurangama (Śūraṅgama), that supreme great wisdom. Simultaneously, it can grasp all dharmas and process all dharmas, regardless of distance or time—past, present, future—without the obstruction of time and space, it can bless and handle everything. Therefore, the eighth consciousness has both samadhi and prajñā (wisdom), far surpassing the samadhi and prajñā of the seven consciousnesses, and beyond the imagination of Bodhisattvas below the eighth bhūmi.

VIII. Only Those with Samadhi Have the Mental Factor of Concentration Associated with Manas

Manas is associated with the mental factor of concentration (samādhi), but the manas of the vast majority of people does not have concentration. Only those who have cultivated samadhi have the mental factor of concentration associated with their manas. Those without samadhi do not have the mental factor of concentration in their manas. If even those with samadhi did not have the mental factor of concentration in their manas, how could their six consciousnesses remain concentrated?

For example, manas is interested in the violet before it, causing the six consciousnesses to appreciate it. Simultaneously, it is interested in the bird singing nearby, so the six consciousnesses must divert attention to listen to the bird. Then manas becomes interested in a person, so the six consciousnesses must divert attention to observe and evaluate that person. In this case, how could the six consciousnesses have concentration? The concentration of the six consciousnesses is precisely the result of manas being concentrated. If manas is not concentrated, the six consciousnesses cannot be concentrated.

IX. Manas Has Concentration When It Reduces Grasping

When mental consciousness is in samadhi, is mental consciousness truly focused on only one dharma? For example, when reciting Buddha's name, can mental consciousness focus solely on the Buddha's name, unaware of other things? If so, this person could not function, would not know if it's day or night, would not know the directions. Even when sitting quietly in samadhi, there cannot be only one thought. Besides reciting Buddha's name, one still knows one is sitting quietly, still knows day and night—this is not a single thought, yet it is still called entering samadhi.

Therefore, manas also has concentration. When manas is concentrated, it contacts all dharmas but does not necessarily engage in feeling, perception, and volition (vedanā, saṃjñā, saṃskāra) towards all of them. Instead, it selectively engages in feeling, perception, and volition towards a small number of dharmas. This is concentration. If manas were to engage in feeling, perception, and volition towards all dharmas, then mental consciousness would have to arise to cognize all dharmas. Not only would mental consciousness lack concentration and collapse, but manas could not bear it either.

For example, there are a hundred people before one. If manas simultaneously engages in feeling, perception, and volition towards all hundred people, whose manas has such great energy? Mental consciousness would be even more overwhelmed. If someone had such ability, then assign him a hundred tasks to complete simultaneously; one person's workload could match a hundred people's. This person would be a genius. In reality, this is impossible.

X. Mental Consciousness Must Redirect Manas' Scattered Grasping to Have Concentration

The scatteredness of mental consciousness, the arising of isolated mental consciousness, is induced by manas. If manas is not scattered, mental consciousness fundamentally cannot become scattered. If manas does not dwell on past people and events, mental consciousness cannot recall past people and events. How to subdue manas' scattered grasping? Mental consciousness must first have awakening, understand the principle, and be able to detect in which areas manas has grasping habits, what dharmas it likes to grasp. Then analyze the arising, ceasing, change, and impermanence of these dharmas, letting manas know that deluded thoughts are useless, that grasping everywhere is harmful. Then frequently guide manas to grasp one dharma to redirect manas' scattered habits. Manas gradually ceases grasping, deluded thoughts decrease, and the mind becomes concentrated.

XI. The Time Between Manas' Decision and the Arising of Mental Consciousness is Extremely Brief

In one kṣaṇa (instant), 81,000 consciousness seeds arise and cease. There are 90 kṣaṇas in one snap of the fingers; one snap of the fingers lasts at most one second. After manas contacts a mental object (dharmadhātu), for mental consciousness to arise, contact the mental object, and cognize it, requires a time interval that cannot be 0.01 seconds, not even half a kṣaṇa. This time is so short that instruments probably cannot measure it. Only in very, very deep samadhi, with extremely subtle mental consciousness, can one perceive it. Before the eighth bhūmi, there is absolutely no way to perceive it. Therefore, there are extremely many facts and truths that cannot be realized without profound samadhi. Without cultivating samadhi, wanting to realize any Buddha Dharma is impossible. Without samadhi, one relies on reasoning, speculation, and conjecture. What is reasoned and analyzed has no merit or benefit and cannot resolve doubt.

XII. Samadhi Can Prompt Manas to Contemplate Diligently

Why is it easier to think clearly and for manas to be influenced when sitting in meditation? Because when sitting, mental consciousness quiets down, no longer distracted, so erroneous cognition (non-pratyakṣa) and inferential cognition (anumāna) occur less frequently, while direct perception (pratyakṣa) predominates. This makes it easier to influence manas and also prompts manas to contemplate the Dharma meaning together, making it easier to understand the principle; understanding comes quickly.

XIII. Samadhi is the Prerequisite for Actual Realization

Manas' wisdom is shallow because the dharmas it grasps are too extensive, preventing it from concentrating and discerning carefully. Additionally, its own afflictions and habits are heavy; it grasps everywhere and cannot focus. However, in a state of samadhi, manas can maintain the highest degree of concentration, thereby increasing the power of contemplative wisdom. Mental consciousness can also easily observe the Dharma meaning through direct perception. The likelihood of manas accepting mental consciousness's direct perception conclusions is higher, making it easier to lead to the emergence of actual realization.

In summary, actual realization is necessarily the product of many factors, including the condition of samadhi, mental consciousness's direct perception observation, manas maintaining concentration, and manas contemplating powerfully before finally confirming. Among the many factors above, samadhi is the prerequisite. Without samadhi, mental consciousness cannot easily observe through direct perception; manas cannot easily concentrate, cannot contemplate diligently, and will not readily accept mental consciousness's observations. Therefore, in the process of actual realization, samadhi plays a crucial role. The prerequisite for samadhi is observing precepts (śīla), keeping the mind from moving chaotically. The prerequisite for observing precepts well is having merit (puṇya). None of the six pāramitās of a Bodhisattva can be lacking.

XIV. Only with Samadhi Can Manas Naturally Attain the Fruit

Question: All realization of fruits (attainment of stages) in Mahayana and Hinayana necessarily involves the simultaneous transformation of the sixth and seventh consciousnesses. If only mental consciousness understands the principle while manas (the seventh consciousness) has not transformed, at best it is the achievement of intellectual understanding (cintā-mayī-prajñā), not actual realization. However, in Hinayana Dharma, such as the Satipaṭṭhāna Sutta (Sutra on the Four Foundations of Mindfulness), the World-Honored One taught various contemplation methods which are clearly practices for mental consciousness; He did not mention manas-consciousness. How does manas function in realizing the fruit?

Answer: Although the World-Honored One did not explicitly state that manas should also participate in contemplative practice when teaching the Dharma, all practices include the practice of manas. It's just that when a person lacks samadhi, the practice only occurs at the level of mental consciousness. With samadhi, it will inevitably reach manas. Even if one does not understand manas or know its nature, it will naturally be implemented at the level of manas. It's like all sentient beings not knowing there is eye consciousness, yet all sentient beings constantly use eye consciousness—the principle is the same.

When the World-Honored One taught the Four Foundations of Mindfulness, as long as sentient beings earnestly practiced according to this teaching, samadhi would arise. As long as there is samadhi, the contemplation will be implemented at the level of manas; manas will also contemplate and realize the fruit together with mental consciousness. Afterwards, manas will transform body and mind, abiding in the samadhi of the purity of the Dharma-eye (dharma-cakṣuḥ-pariśuddhi). If one does not earnestly practice according to the World-Honored One's teaching, harboring opportunistic thoughts, samadhi will definitely not arise, manas will not be influenced, will not engage in contemplation together, and one will not realize the fruit or manifest the samadhi state of the purity of the Dharma-eye.

XV. How Can One Prove That Manas Has Ceased Grasping?

When manas ceases grasping, the mind is in samadhi. As long as there is samadhi, it means manas' grasping has weakened. In the second dhyāna (jhāna) and above, there is only subtle cognition by mental consciousness, indicating manas grasps even less. The reduction and disappearance of mental consciousness functions indicate that manas no longer relies on mental consciousness to cognize mental objects; manas then has little grasping nature. Samadhi without mental consciousness is the state of non-perception (asaṃjñā-samāpatti). The reduction of mental consciousness functions and mental factors is the state of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). When manas even reduces its own functional mental factors, it is the state of cessation (nirodha-samāpatti). When manas completely and utterly ceases grasping, it enters the state of nirvana without residue (nirupadhiśeṣa-nirvāṇa).