Guide to the Cultivation and Realization of the Manas: Part One
Chapter Seventeen: Miscellaneous Discussions on Manas
1. Manas Has a Point of Arising After Parinirvana
Question: An arhat who has attained liberation through both wisdom and meditative absorption (ubhatobhāgavimukta) has the ability to extinguish manas, causing the five aggregates and eighteen elements to cease. After such an arhat extinguishes manas, is it possible for manas to re-arise from the Thusness (Tathāgatagarbha)? If possible, wouldn't this imply that manas then has a starting point?
Answer: After parinirvana (nirvāṇa without remainder), when rebirth occurs, manas certainly will have a point of arising. However, prior to parinirvana, it had no starting point, because from time immemorial, there has been the fundamental ignorance (avidyā) in the mind, hence manas has never been extinguished.
Upon entering parinirvana, manas is extinguished. Who extinguishes manas? Is there an extinguisher of manas? If there is an extinguisher of manas, this would constitute a self, a controller, meaning such a person has not severed the view of self (satkāyadṛṣṭi) and self-attachment (ātmagrāha), and thus cannot enter parinirvana. At the moment of nearing nirvana, if manas thinks, "I will extinguish myself," having this thought indicates that attachment has not been severed, and parinirvana cannot be entered. If it were Thusness that intended to extinguish manas, then Thusness would possess the nature of a controller, possessing the self-nature of the seven consciousnesses, which contradicts the selfless nature of Thusness. So how is manas extinguished? At the end of life, when manas is utterly disillusioned and mental factors (caitta) cease to arise, Thusness, finding no alternative, ceases to project the seeds (bīja), and manas automatically vanishes and ceases to appear. This is parinirvana.
2. The Principle of Turning Stone into Gold
The supernatural power known as "turning stone into gold" involves manas issuing an instruction, causing Thusness to alter the seeds that produce the stone, changing them into seeds capable of forming gold, thus transforming the stone into gold. While manas can cause its own Thusness to transform stone into gold, is it possible for it to cause the Thusness of other sentient beings, who collectively sustain external objects like stones, to turn them into gold? Or, is it possible to cause another being's Thusness to transform stone into gold? The answer is that it is possible and entirely achievable. Sentient beings, through inner power, can appropriate external, shared material objects for their own use. For example, all edible food, all wearable clothing, all usable items – these materials are either destroyed by oneself, used exclusively by oneself, or altered by oneself. Turning stone into gold is an instance of a public stone being altered by oneself, becoming a material object exclusively possessed by oneself.
Turning stone into gold primarily relies on individual meditative concentration (dhyāna) power, but also depends on the power of merit (puṇya). If merit is insufficient, even if one can turn stone into gold, one may not get to enjoy it. Merit is an indispensable condition for accomplishing any endeavor. A true practitioner never considers their merit excessive, is never satisfied with their merit, and does not frivolously deplete their merit.
3. What Does It Mean That a First Ground Bodhisattva Permanently Subdues Obstructions of Nature Like an Arhat?
"Nature" (xing) refers to the fundamental nature of sentient beings. The fundamental nature of sentient beings is the mental nature of manas, the mental factors associated with manas. Precisely because the mental nature of manas is unwholesome, it perpetually obstructs sentient beings from realizing supreme enlightenment (anuttarā-samyak-saṃbodhi). Therefore, eliminating the obstructions of manas's mental nature is essential for attaining Buddhahood.
A First Ground (Prathamabhūmi) Bodhisattva begins to gradually eliminate all the habitual afflictions (kleśa) of manas but cannot completely eradicate them. While unable to fully eliminate them, some obstructions of nature that affect birth and death within the three realms must be subdued. On the other hand, if the manifest activities (paryavasthāna) of manas's afflictions are completely severed, it would be like a Fourth Fruit Arhat severing all attachment to a personal self, leading to entry into parinirvana, thus preventing the attainment of Buddhahood. The Buddha requires Bodhisattvas from the First to the Seventh Ground not to enter the definitive stage of the liberation path (śrāvakayāna), meaning not to take the fruit of the Fourth Fruit Arhat, to avoid accidentally entering parinirvana.
Therefore, a First Ground Bodhisattva must retain a slight trace of craving to ensure rebirth within the three realms. However, they cannot retain serious craving; only a subtle trace is permissible, such as a slight attachment to meditative absorptions. They can also have attachment to the Mahayana Dharma. This means perpetually suppressing, rather than completely eradicating, the craving of manas, enabling them to benefit self and others life after life until Buddhahood, without entering parinirvana.
4. The Relationship Between the Material Body and the Mind of Consciousness
Why does insufficient rest for the material body (rūpakāya) affect manas? Body and mind mutually depend on each other. Superficially, this "mind" seems to refer to the six consciousnesses, or specifically to the mental consciousness (manovijñāna). In reality, it is manas that relies on the material body, using it to perceive objects, after which actions occur. This is most evident when the six consciousnesses are absent; manas relies entirely on the material body to function. When its own capacity is insufficient, it awakens the six consciousnesses to act on its behalf, giving rise to bodily, verbal, and mental actions.
A poor state of the material body can affect the six consciousnesses and manas. The body faculty (kāyendriya) is merely a thing composed of the four great elements, like wood, having no sensation whatsoever. What experiences sensation is the body consciousness (kāyavijñāna), not the body itself. If the body could feel, a corpse should feel, and wood or stone should feel. Therefore, what experiences sensation must be the mind of consciousness, not material form (rūpa).
Body and mind mutually influence each other. Because the state of the four great elements (mahābhūta) in the body differs, the internal sense objects (adhyātmika-āyatana) manifested by Thusness accordingly differ, especially the tactile object (spraṣṭavya). Consequently, the feelings (vedanā) after the consciousnesses cognize them differ, thoughts and behaviors differ, and decisions made differ. Similarly, the mind of consciousness can also influence and alter the four great elements of the body. If manas believes it can accomplish certain tasks and has strong willpower, even if the body's condition is poor, it can perform well, and the state of the material body can also change.
5. The Relationship Between Manas and Bodily, Verbal, and Mental Karmic Actions
What is the relationship between bodily karma (kāyakarma), verbal karma (vākkarma), and mental karma (manaskarma)? Which karma is easiest to guard against? Which is hardest? Which is coarse and easy to sever? Which is subtle and hard to sever? Which karma should be severed first?
All three types of karmic actions – bodily, verbal, and mental – are governed and directed by manas. Bodily karma is the action performed by the six consciousnesses; verbal karma is the action performed by the six consciousnesses. Mental karma is divided into the mental activities and mental factors (caitasika) of the mental consciousness and those of manas. Bodily and verbal actions are governed by the mind; without the mind, bodily and verbal karma cannot be created. Bodily and verbal karma are created by the six consciousnesses, which are directed by manas. However, the mental consciousness, understanding principle, can suppress manas, forcibly preventing the creation of bodily and verbal karma. Therefore, bodily karma is easiest to sever, verbal karma next; both can be suppressed using the mental consciousness. What is hard to sever is the mental activity of the mental consciousness, and hardest of all is the mental activity of manas.
Manas is extremely difficult to suppress and subdue, let alone to sever its afflictions. Therefore, the mental karma of manas certainly involves continuous greed, hatred, and delusion. It's just that the mental consciousness, understanding principle and knowing cause and effect, will suppress and restrain the body and speech from creating unwholesome karma. If the afflictions of manas are heavy, even bodily and verbal suppression may fail, and unwholesome karma will inevitably be created. Thus, refraining from bodily actions like killing, stealing, and sexual misconduct is relatively easier. Refraining from verbal actions like divisive speech, false speech, frivolous speech, and harsh speech is slightly easier. The hardest is manas; the thoughts of greed, hatred, and delusion cannot be subdued and suppressed, let alone severed.
Some people, finding it difficult to guard bodily precepts and also difficult to guard verbal precepts, then make excuses, saying, "I will just guard mental karma; as long as my mind is pure and mental karma is not violated, whatever the body and speech do does not count as breaking precepts." This is the most inverted, foolish thinking and practice. If one cannot even control bodily actions, they certainly cannot control the afflictive thoughts of manas. If one cannot stop verbal actions, they certainly cannot stop the afflictive thoughts of manas. If the afflictive thoughts of manas could be stopped, that is something only a Noble One (ārya) of the Third Fruit (anāgāmin) or above can achieve. How can an ordinary person (pṛthagjana) directly guard the mental karma of manas, making manas pure and free from precept violations?
The Five Precepts (pañcaśīla), Eight Precepts (aṣṭāṅga-śīla or uposatha), and the monastic precepts (prātimokṣa) for bhikṣus and bhikṣuṇīs in the Hinayana generally focus primarily on guarding against bodily and verbal unwholesome actions. As long as body and speech do not transgress, perverse thoughts and ideas in the mind do not count as breaking precepts. Mahayana precepts, like those in the Brahmajāla Sūtra (Fanwang Jing), primarily guard the mind and cultivate the mind, incidentally also guarding body and speech. The Bodhisattva precepts in the Yogācārabhūmi-śāstra are mind-ground precepts that Bodhisattvas on the grounds (bhūmi), having already severed afflictions, should uphold. Everything prioritizes the benefit of sentient beings. As long as it benefits sentient beings, bodily and verbal actions may be inconsistent with Hinayana precepts, as long as they are consistent with the pure mind-ground of manas and manas does not violate the Hinayana precepts. Such actions, entirely for the sake of sentient beings, constitute the conduct of a Mahayana Bodhisattva, conforming to the norms of Mahayana Bodhisattva precepts. Ordinary beings and virtuous Bodhisattvas (adhimukticaryā-bhūmi) who have not severed greed, hatred, and delusion cannot receive or uphold the Bodhisattva precepts in the Yogācārabhūmi-śāstra because they still have selfishness and afflictions.
6. Body, Speech, and Mind Are Simultaneously Governed and Controlled by Manas
A problem lingers in the mind, unresolved for a long time. During a relatively idle period, manas decides to ponder it carefully. Then the mental consciousness and manas both begin to ponder deeply. But why, when pondering deeply, do the hands cooperate by propping the chin, and the eyes cooperate by closing slightly, causing the body to quiet down and stop fidgeting? When the deep pondering finally yields an answer and solves the problem, why do the hands cooperate by clapping, why the dancing for joy, why the face beams with delight?
When manas understands that the current problem is important, it focuses on contemplation and has no time to grasp at other mental objects (dharmāyatana). Manas is the controlling consciousness for the first six consciousnesses. When manas is quiet, the body becomes quiet. Those who cannot attain meditative absorption (dhyāna) should carefully examine what is contained within their manas and quickly empty it out. If one cannot subdue manas, do not expect to have meditative absorption, nor to truly practice diligently.
Many people think they are quite good; that may be the mental consciousness being good, but manas is not yet, fundamentally not yet good. Truly, those who can clearly see themselves are few. Some dare not explore the depths of their own mind, afraid of discovering bad thoughts and views. The mental consciousness of many good people is better than their manas; what does this indicate? The manas of many bad people is better than their mental consciousness; what does this indicate? It indicates that the power of environmental influence (vāsanā) is immense; the mental consciousness is easily influenced by wholesome and unwholesome conditioning. Is the phenomenon of manas being better than the mental consciousness possible? In relatively harsh environments, if the mental consciousness is negatively influenced, it may become worse than manas. Some bad people are fundamentally not bad; they are merely forced by circumstances.
7. Can Thinking of Becoming a Buddha Lead to Buddhahood?
Śūraṅgama Sūtra: Thinking of climbing high, the soles of the feet feel sore and numb; the material body is the foremost solid illusion. Thinking of climbing high, manas mistakenly believes it is truly standing atop a high mountain, feels fear, and causes the soles of the feet to feel sore and numb. Similarly, the material body is also imagined by manas; it is the product of the most solid delusion.
Then, can thinking of becoming a Buddha lead to Buddhahood? The key is that manas is not cultivated to the point of thinking of becoming a Buddha. More accurately, manas lacks sufficient faith in attaining Buddhahood. If faith were complete, certainly one could become a Buddha; it would just be a matter of time. Currently, our faith is gradually strengthening; thus, we gradually approach Buddhahood. Those who truly wish to become Buddhas possess immense diligence in practice, able to disregard all obstacles, renounce all worldly dharmas, and concentrate on cultivating the path.
8. The Self-Witnessing Part (Svasaṃvittibhāga) of Manas
When I say, "The master is a good master," there is the self-witnessing part (svasaṃvittibhāga) of the mental consciousness. If I affirm this without doubt, simultaneously, there is also the self-witnessing part of manas. The self-witnessing part of manas belongs to the direct perception (pratyakṣa) of itself. If the evidence is insufficient and one lacks confidence, doubt arises, and the self-witnessing part of the mental consciousness may not be direct perception. The self-cognizing part (svasamvedana) of manas is direct perception; the self-cognizing part of the mental consciousness may not be direct perception. Direct perception is factual, utterly free from doubt, without the slightest suspicion. Non-valid cognition (abhāva-pratyakṣa) is most prone to doubt and disbelief. Inferential cognition (anumāna) also lacks solid grounding; doubt still lingers, hence it does not constitute realization (abhisamaya).
In the result of investigating Chan (dhyāna), there are the perceiving part (dṛśyabhāga) and self-cognizing part of the mental consciousness and manas, as well as the perceived part (nimittabhāga). The result of investigating Chan is the self-cognizing part of manas, not the self-witnessing part. The self-witnessing part is used to verify itself, not to verify other dharmas. Often, even when the self-witnessing part of manas is present, it may not be correct and error-free. If influenced excessively by erroneous mental consciousness, the self-witnessing part of manas will be wrong. For example, regarding many views and opinions in worldly dharmas, the mental consciousness considers itself correct, and manas also firmly believes it is correct, yet in fact, it is erroneous. For instance, since beginningless time, manas has always considered the five aggregates as self and belonging to self; the mental consciousness also thinks so. The result proves this is the greatest wrong view (mithyādṛṣṭi). Even if confident now, one will overturn this view in the future.
9. How Can One Observe the Four Parts of the Seventh Consciousness?
The dharmas of the seventh consciousness generally belong to the profound principles of Consciousness-Only (vijñaptimātratā) and the wisdom of specific understanding (pratiniyatapratyavekṣā-jñāna). The principles are extremely profound. One must cultivate to the stage of a Bodhisattva on the grounds (bhūmi) where both the sixth and seventh consciousnesses are transformed into wisdom (jñāna), to directly observe the mental factors and the four parts (catvāri bhāgāḥ) of manas. This is difficult.
To observe the perceiving part, perceived part, self-cognizing part, and self-witnessing part of the seventh consciousness, one must first realize the seventh consciousness, then one can directly observe it. Without the wisdom of transformed consciousness, most observation is analytical inference, not direct perception. At this stage, the focus is on studying these doctrinal principles. Bodhisattvas on the grounds primarily rely on direct observation. One must know which dharmas correspond to the seventh consciousness, where it is located, and how it functions, in order to observe its four parts. The self-witnessing part of manas is its capacity for introspection; this is even harder to observe. Without the wisdom of specific understanding in Consciousness-Only, do not even contemplate it.
Observing the eighth consciousness also requires first realizing the eighth consciousness. After realizing the mind (cittotpāda) – awakening with the wisdom of discerning characteristics (nimittajñāna) – one can directly observe the functioning of the eighth consciousness and observe its four parts. Without realizing the eighth consciousness, one's understanding of it is merely conceptual; one cannot observe it.
10. The Power of Conditioning
The power of environmental conditioning (vāsanā) is immense. If someone around you stutters and you constantly watch them speak, you may gradually become slightly conditioned to stutter. Appearance and living habits are likewise affected. Hence the saying, "Near vermilion, one becomes red; near ink, one becomes black." We must associate more with wholesome dharmas and virtuous people. Only if capable, should one then associate with bad people to liberate them. Emotions are also contagious. We should associate more with optimistic, positive, and uplifting people who have positive energy; we will then be influenced to become optimistic, positive, and diligent.
11. Practicing Without Sequence Is Futile
Nowadays, Buddhists practice without proper method or sequence. Methods are diverse and arbitrary; people practice however they think best. For example, some practice the contemplation of illusion (māyopama-samādhi), but those without realization cannot directly observe the functioning of Thusness. They lack even the most basic access concentration (anāgamya-samādhi), let alone the first dhyāna. How can they achieve the contemplation of illusion? Completing the illusion contemplation corresponds to the Ten Grounds of Dedication (daśa-parināmanā-bhūmi), immediately enabling entry to the First Ground. Passing the Three Barriers of Chan (san-kuan), passing the barrier of birth and death – that is the realization level of a Third Fruit practitioner in the Hinayana. By this stage, the Buddha path has been cultivated for immeasurable kalpas; their roots of goodness and merit are exceedingly vast.
Without realizing the fruits (phala), without realizing the mind (cittotpāda), without the first dhyāna, one would need to cultivate for countless kalpas to pass this barrier. Along the way, one must pass through access concentration, severing the view of self (satkāyadṛṣṭi), Second Fruit, first dhyāna, Third Fruit, realization of the mind, illusion contemplation, mirage contemplation (marīcikopama-samādhi), and the prison barrier (牢关, a Chan barrier), only then can one accomplish the illusion contemplation. To practice the illusion contemplation by skipping so many levels, even conceptual understanding by the mental consciousness is difficult. Even if the mental consciousness understands somewhat, realizing the illusion contemplation would still require countless kalpas – except for those who return (pṛthagjana with high attainment in past lives).
Some practice the contemplation of equality (samatā-samādhi), viewing all people, dharmas, and principles as equal, as the single mark of Suchness (tathatā). What level is this? What is called equality? On what basis is there equality? There are three types of equality dharmas: One is the equality of Thusness, treating all people, dharmas, and principles equally, without distinguishing high or low, because Thusness does not discriminate any dharmas. One is the equality of an arhat who has realized the emptiness of all dharmas (sarva-dharma-śūnyatā), viewing all sentient beings as empty and selfless, thus able to perceive all sentient beings as empty to a certain extent. One is that of a Bodhisattva on the grounds after transforming consciousness into wisdom, whose manas has realized Thusness. After successful reliance (āśraya-parāvṛtti), they attain the Wisdom of Equality (samatā-jñāna), viewing all sentient beings as having the nature of Thusness, all dharmas as Thusness, thus able to treat all sentient beings equally to a certain extent. How can an ordinary being who has not realized the Hinayana or Mahayana dharmas practice the equality contemplation of a Bodhisattva on the grounds, viewing all sentient beings and all dharmas and principles as the single mark of Suchness? The gap between them spans almost immeasurable kalpas. Practicing like this is of little benefit; it is futile effort.
Some practice non-abiding of the mind (cittasya apratiṣṭhitatā), aiming for the mind to abide nowhere amidst all interactions with people, dharmas, and principles. However, this non-abiding is not achievable without cause; it requires realizing a certain principle, relying on that principle, to gradually achieve non-abiding of the mind. This requires a long time; only after severing afflictions and attaining the Wisdom of Equality can one gradually achieve it. Without considerable realization and without direct realization of the Buddha Dharma, what can one rely on to achieve non-abiding of the mind? Even for Bodhisattvas on the grounds, achieving non-abiding is not easy, nor can it be fully accomplished. How can an ordinary person achieve non-abiding?
Some skip stages in precept practice, aiming amidst all adverse and favorable conditions in the human realm for the mind not to grasp any precept marks (śīla-lakṣaṇa), extinguishing all marks. If one cannot even uphold the Five Precepts well, cannot perform well in bodily conduct precepts, cannot abstain from killing, stealing, sexual misconduct, and alcohol, cannot maintain a vegetarian diet, cannot guard verbal conduct precepts like false speech, divisive speech, and harsh speech, and still have heavy afflictions of greed, hatred, and delusion within – if one cannot uphold precepts with marks, how can one eliminate these precept marks, have the mind not grasp precept marks, and practice precepts without marks (alakṣaṇa-śīla)? It is difficult to guard bodily and verbal conduct well even within precepts with marks; how can one achieve the markless, without precept marks? This is something only Bodhisattvas on the grounds can achieve. How can ordinary people practice markless precepts?
If one forcibly practices like this, it only deceives oneself and others. They transgress precepts everywhere but consider their mind-ground to have attained the markless, unconcerned with these marks. The result is the karmic retribution of the three lower realms (durgati). In the past, during the Tang Dynasty, some received immediate retribution. There was a truly realized Chan master with high wisdom and a pure mind-ground who wrote the names of Buddhas and Bodhisattvas on his waistband. Another person saw this and became very interested, thinking since the master did it without issue, he could do it too. So he imitated the master, writing the names of Buddhas and Bodhisattvas on his underwear and wearing it. The master knew and wanted to stop him, but it was too late. That person vomited blood profusely within a few days. The retribution came so swiftly, truly unexpected. The retribution after death would be even more severe. Therefore, Buddhists whose mind-ground is not yet pure, who have not severed afflictions, who have not transformed consciousness into wisdom, have no qualification whatsoever to practice markless precepts. Forcing oneself not to grasp precept marks only plunges one deeper into the pit of afflictions, with no benefit whatsoever.
Sentient beings in the Dharma-Ending Age (saddharma-vipralopa) are precisely because they are too clever and sharp, floating on the surface, unable to penetrate deeply into manas, unable to utilize the function of manas. The mental consciousness understands everything, but manas is nothing. Consequently, the karmic retribution follows manas. The mental consciousness ambitiously practices the dharmas cultivated by Bodhisattvas from the First to the Eighth Ground, but the character and moral cultivation of manas are still not developed. At the end of life, how will the destiny of future lives be determined? By relying on the mental consciousness or manas? If the mental consciousness practices the dharmas of Buddhahood, can one become a Buddha at death?
12. What Is the State of True Diligence?
True diligence (vīrya) is diligently applying effort continuously day and night, without stopping. A diligent person can contemplate problems even at midnight. An undiligent person does not contemplate problems even during the day. Manas does not cease day or night, showing that true diligence is the diligence of manas; it can diligently apply effort continuously day and night. The diligence of the mental consciousness is intermittent; it can always be disturbed by things, especially at night when the mental consciousness sleeps and ceases, unable to contemplate problems. Even during the day, if manas only focuses on worldly dharmas and does not wish to diligently apply effort on the Buddha Dharma, the mental consciousness, unable to escape the dominant role of manas, cannot be diligent. Therefore, only when manas becomes diligent is it true diligence.
13. Why Do Sentient Beings Lack the Power of Recollecting Past Lives?
Sentient beings lack the power of recollecting past lives (pūrvanivāsānusmṛti-jñāna); thus, they do not know the causes, conditions, and karmic retributions of past and future lives. Only with this power can one know all the causes and effects of one's own and others' past and future lives. Because after sentient beings die, the five aggregates change; they are not the same as before. The six consciousnesses change; they are not the same as before. Thus, one knows nothing of the people, things, and events of past lives, nor anything related to oneself, let alone the causes and effects. Because the six consciousnesses of this life rely on the same set of five aggregates and have continuous memory, the six consciousnesses cognize the people, things, and principles of this life and remember all dharmas experienced in this life. In the next life, it is not the same five aggregates; the six consciousnesses are newly arisen relying on the new five aggregates. Not having experienced the past life, they have no memory of its people, things, and principles and cannot recall events from past lives.
However, manas has continued uninterrupted since beginningless time, experiencing the people, things, and principles of immeasurable kalpas, accumulating the habitual tendencies (vāsanā) of life after life, corresponding to the karmic seeds (karma-bīja) of life after life. Therefore, the five aggregates of this life and the five aggregates of past lives are continuous in terms of habitual tendencies and afflictions. If one does not practice, and newly conditions some bad habits in this life, the habitual tendencies will become heavier and heavier. The eighth consciousness has also continued uninterrupted since beginningless time and will never cease in future lives. Therefore, the self of this life and the self of past lives certainly have a connection; they are not unrelated. In our practice, we should think more for the self of future lives.
The power of recollecting past lives is obtained after attaining the fourth dhyāna. After attaining the fourth dhyāna, by cultivating the five supernatural powers (pañcābhijñā), one can attain them as one cultivates.
14. What Connects Sentient Beings Life After Life?
After a person dies, manas and Thusness do not cease. Together, they carry karma into rebirth, giving birth to another "you" in the next life. Manas continues unbroken from past life to future life; thus, what connects life after life is you. Because in past lives, not understanding cause and effect, not caring for the "you" of future lives, acting arbitrarily and creating suffering karma, causing the "you" of this life to suffer continuously. If this life continues such arbitrary actions, not understanding cause and effect, the future life will still be full of suffering. Suffering is always oneself, not others. Creating karma life after life, regretting life after life, yet never learning the lesson.
