A Guide to the Cultivation and Realization of the Mind: Part Two

Chapter Six: The Habituated Tendencies and Permeation of the Manas

I. Drinking Behavior and Character Reflect the Quality of the Manas

The state after drinking alcohol reflects the habituated tendencies of the manas, revealing its true nature. Alcohol anesthetizes the brain nerves, weakening the functions of the five sense faculties. Consequently, the discernment power of the six consciousnesses born from them is diminished. Thus, these six investigators cannot accurately perceive the objects of the six dusts (sense objects). The manas then cuts off or partially cuts off the source of information, rendering the advisory and assisting role of the mental consciousness (the sixth consciousness) largely ineffective. With the weakened thinking power of the mental consciousness, its supervision, guidance, and regulation over the manas are reduced, allowing the manas to act according to its inherent nature. At this point, everything relies solely on the manas's own wisdom, and its inherent nature and quality are fully exposed. "Truth comes out when drunk" means that the words spoken after drinking are entirely the inner voice of this person's manas, reflecting their true thoughts, without the concealment or falsification by the mental consciousness. What people often refer to as "drinking etiquette" and "character" actually point to the quality of the manas; this is a person's true face.

II. The Nature of the Manas

Experience of Jinghe: One day, I was sitting in a chair listening to the Great Compassion Mantra with headphones. As I listened, I fell asleep without dreaming. At that moment, in the darkness before me (though it wasn't truly "before me" as there was no sense of direction, yet I wasn't consciously aware of lacking direction; it felt like being in a vast universe), there seemed to be some movement. A sense of curiosity arose, wanting to understand the cause. Then, this movement transformed into a point of bright light.

I (at that time, there was no concept of "I") continued to move towards the light. Just as I came into contact with the light, mental consciousness arose, and I understood that the movement was actually the sound of the Great Compassion Mantra from the headphones. (At this moment, I suddenly realized: something had entered the brain from the body, and the five sense faculties began to function.) Then, recalling the state before mental consciousness arose, it was like being an ignorant child or a small animal. Something stirred, lured me, and I followed without any capacity for reflection.

Commentary: The "before the eyes" during sleep is not truly before the eyes; it is the object relative to the manas. This is because the eye consciousness and mental consciousness, even if not entirely extinguished, are extremely faint at this time, lacking a sense of direction. The manas cannot clearly know the object (dharma), hence the feeling of a boundless expanse. The one that gives rise to curiosity and moves towards the light is precisely the manas. This is the manas seeking to cognize an object, yet unaware that it is seeking an object, having weak self-perception. When it cognizes the sound of the Great Compassion Mantra, it cannot clearly distinguish it, only perceiving light, because the Great Compassion Mantra possesses blessing power, appearing like light.

Just as the manas cognizes the sound of the Great Compassion Mantra and begins to perceive the light, faint mental consciousness appears. The mental consciousness discerns that this is the sound of the Great Compassion Mantra. When the mental consciousness discerns the sound, the manas has already felt the light (sound) entering the brain, and the mental consciousness instantly understands. At this point, the five sense consciousnesses manifest, and one becomes much more alert. After becoming alert, the mental consciousness recalls the previous process, feeling that the manas was like a child—lacking concentration, curiously following whatever movement appeared, very simple, naive, yet also sharp, going wherever something happened. Of course, the recollection by the mental consciousness is also the manas wanting to understand what just happened, instructing the mental consciousness to recall. Recalling events before mental consciousness arose relies on the manas providing the scene and material; only then can the mental consciousness (i.e., "us") understand what truly happened.

This passage accurately describes the mindset of the manas: simple, naive, primitive, lacking self-control, needing the care and restraint of the mental consciousness, requiring its urging and guidance. Carefully contemplate this true description of the manas, savor its characteristics, and understand more about the nature of the manas.

III. The Relationship Between Karmic Seeds and Habituated Tendencies

The relationship between karmic seeds and habituated tendencies is extremely profound, belonging to the scope of Vijñapti-mātratā (Consciousness-Only) and the wisdom of seeds. Habituated tendencies are long-practiced dharmas that have gained momentum, becoming habits, and these habits then dominate body, speech, and mind. After creating karmic actions, they are stored as seeds, thereby deepening and intensifying the karmic seeds, leading to heavier habituated tendencies in the future.

Habituated tendencies also arise from karmic seeds. Since they become habits over time, karmic seeds must necessarily exist. Habituated tendencies are actualized by the manas. The manas dominates the bodily, verbal, and mental actions of the six consciousnesses. After creation, these actions are stored as karmic seeds, manifesting in future lives; this is called habituated tendencies. Karmic seeds are formed by karmic actions created under the dominance of the manas. The manas is entirely in accordance with the karmic seeds; whatever nature the manas has, the karmic seeds have that nature; whatever nature the karmic seeds have, the manas manifests karmic actions of that nature. What should one do to leave behind karmic seeds free of self? How should one cultivate to form habituated tendencies free of self? To be born in future lives already seeing the emptiness of the five-aggregate world, how should one cultivate in this life?

Subhūti, while still in his mother's womb, knew the world was empty and still. How deep was this habituated tendency? The duration of his cultivation and realization of emptiness exceeded immeasurable kalpas. For such a long time, his mind was empty; naturally, the good habit of emptiness continued for immeasurable kalpas. Subhūti's habituated tendency of mental emptiness had no relation to the conditioning by mental consciousness in his present life. Before mental consciousness appeared, his manas was already empty. Such mental emptiness must bring immense ease, freedom, and liberation.

Theoretical emptiness, when faced with worldly dharmas, becomes non-empty; at death, it becomes non-empty; after death, it becomes even more non-empty; in future lives, it becomes impossible to be empty. Therefore, theoretically abiding in concepts like "like a dream, like an illusion," or "the true suchness of dharmata," is all self-deception, utterly useless when it comes to actual matters. When situations arise, one acts as one always would; at the time of death, one dies as one always would; it cannot solve the problem of birth and death. This theoretical understanding, when encountering events, reveals its true form, exposing its original state; hence it is said to be useless. After the manas attains realization, karmic seeds are formed, bringing benefit life after life. When encountering events, one does not revert to the original state; at the time of rebirth, one is not deluded. If one is not deluded while in the womb, not deluded at birth, and not deluded during growth, then one is perpetually liberated.

IV. What is Permeating the Manas?

The mental consciousness's thinking about dharmas forms its own thoughts, views, opinions, and understanding. This simultaneously has a permeating effect on the manas. The process of thinking can permeate the manas. When mental consciousness thinks with concentration, it can penetrate deeper into the mind of the manas, making the permeating effect more apparent. If it attracts the attention and serious consideration of the manas, that is the initial effect. If the manas gives rise to vigilance and contemplation, the effect becomes more significant. If the manas's contemplation is focused, deep, and accords with the Dharma, the permeating effect becomes even more evident. If the manas's contemplation gains clarity, the effect manifests. If the manas contemplates the meaning of the Dharma and makes a preliminary decision, the true effect emerges. If the manas arrives at a very clear and rational conclusion, firmly accepts what it has contemplated, and makes corresponding decisions and judgments, it can be said that permeation has succeeded. The manas is transformed. Thereafter, all mental activities will transform, revolving around the judgments and decisions of the manas; this is thorough permeation.

V. Who Governs the Bodily, Verbal, and Mental Actions of the Six Consciousnesses?

The actions created by the six consciousnesses are governed and decided by the seventh consciousness, the manas, behind them. They also represent the mental activities of the manas. The superficial behavioral actions, the bodily, verbal, and mental actions of the mental consciousness, all have the manas as their master in the background. Bodily, verbal, and mental actions can follow the decisions of the mental consciousness, but only if the power of the mental consciousness is greater than that of the manas, and it is persuasive enough that the manas is willing to heed the suggestions and guidance of the mental consciousness. If the power of the manas is strong and it is unwilling to follow the mental consciousness's suggestions, then the manas completely governs and decides. For example, when killing, if one feels pity for sentient beings while killing, it shows that the pity of the mental consciousness still cannot overcome the killing habit of the manas; the killing karma is still created according to the manas.

The mental consciousness cannot overcome the manas temporarily. When the mental consciousness becomes stronger, understands the Dharma and causality more deeply, its persuasiveness increases. After persuading the manas, one no longer creates killing karma. When the mental consciousness has not successfully permeated the manas, one will obediently create killing karma according to the manas while simultaneously feeling pity. When the wholesome mental factors (kuśala-caitasika) of the mental consciousness itself are not yet firm and strong enough, it cannot guide the manas, cannot overcome the manas. Then, while creating wholesome karma, one will simultaneously harbor greed, hatred, jealousy, be solely profit-driven, seeking only self-benefit without considering others. When the wholesome mental factors of the mental consciousness are not sufficiently strong and firm, not fully permeated, the Four Right Efforts (catvāri samyak-prahāṇāni) have not been cultivated. The unarisen wholesome dharmas of the manas cannot arise; the arisen unwholesome dharmas cannot be abandoned; one cannot abandon the unwholesome and cultivate the wholesome.

VI. The Key to Managing Bodily, Verbal, and Mental Actions is to Subdue the Manas

By managing one's own mind and manas well, one can manage the bodily, verbal, and mental actions of the six consciousnesses. The manas of an Arhat was subdued long ago; afflictions (kleśa) are severed; there is no attachment or craving for the world. From the third fruit (Anāgāmin) onwards, the mind is liberated; bodily, verbal, and mental actions are pure. Usually, when going out for alms, they look at the ground one foot ahead, eyes lowered, not glancing left or right or elsewhere. Eyes do not randomly contact objects; the mind does not randomly think; the mind is unified or without thought. When the eyes inevitably contact form objects, they know the form and stop, not giving rise to feeling or perception, let alone grasping. They leave no karmic seeds, undergo no further existence, and their dignified deportment (catvāri īryāpathāni) moves the masses of humans and gods.

If there is external conditioning, even the mental consciousness is not conditioned, let alone the manas. Even if the mental consciousness has slight fluctuations, the manas remains unmoved because afflictions are completely severed. Arhats do not use mental consciousness to urge, supervise, or regulate the manas; instead, the manas can regulate the mental consciousness. Ordinary beings who are relatively advanced in practice must use mental consciousness to constantly and everywhere supervise, regulate, and restrict the manas because the manas has not been permeated. Without regulation, it will "trample the seedlings," and its inherent nature will be exposed. Therefore, those who always use mental consciousness to remind themselves are still far from true cultivation. As for those whose mental consciousness is confused and unclear, they cannot even be said to have any cultivation at all. Only after the manas is permeated, and ignorance is eliminated, can bodily, verbal, and mental actions gradually become pure, automatic, and conscious, requiring no supervision.

VII. Why Do All Buddhas and Bodhisattvas Not Receive Evil Conditioning?

If sentient beings, while living in the world, still receive conditioning when encountering evil conditions, thereby manifesting afflictions, it shows that their manas corresponds to afflictions; they have not yet severed afflictions, so they are tainted when encountering conditions, manifesting unwholesome karma when encountering conditions. All Buddhas, after cultivating for three great asamkhyeya kalpas, have long since completely severed all afflictions and defilements such as greed, hatred, delusion, arrogance, doubt, and wrong views, as well as all habituated tendencies of afflictions, leaving no residual habits. Coming to the evil world of the five turbidities (pañcakaṣāya), interacting with afflicted sentient beings, they are fundamentally not tainted or defiled in the slightest by the afflictions of sentient beings. Their minds are forever pure and undefiled. This is because Buddhas severed afflictions at the first bhūmi (ground); their minds were already undefiled then, only the habituated tendencies of afflictions were not yet completely severed.

The afflictions that all Buddhas began to sever before the first bhūmi are afflictions severed by both the sixth and seventh consciousnesses. Because the seventh consciousness severs afflictions, it can transform consciousness into wisdom (jñāna), attaining the Wisdom of Equality (samatā-jñāna), perceiving all dharmas as equal and non-dual, without distinction of self and other, hence having no selfishness and treating people and matters equally. Because the seventh consciousness, the manas, has severed afflictions, no matter where it is reborn in future lives, the manas has no afflictions and is not conditioned. However, when habituated tendencies of afflictions have not been severed, they may occasionally manifest; this is unavoidable. Mental consciousness may also occasionally be conditioned by the environment. Although mental consciousness may be conditioned, manifesting some afflictions, they are quickly eliminated, not lasting or firm, and do not condition or affect the manas.

Because the manas is not conditioned and itself has no afflictions, the afflictions of mental consciousness are easy to sever. Otherwise, mental consciousness is influenced by the manas, and afflictions are not easy to sever; even if severed, they may arise again. Bodhisattvas of the eighth bhūmi and above will no longer have their mental consciousness conditioned; habituated tendencies of afflictions will not manifest. The mental consciousness of all Buddhas is even more unconditioned and undefiled in the slightest; afflictions and habituated tendencies do not arise. Seeing forms, they do not crave; seeing wealth, they do not love; they do not seek power, status, or position; they are free from anger, irritation, or restlessness; their minds are soft, harmonious, tranquil, and extremely serene. In contrast, the sixth and seventh consciousnesses of ordinary sentient beings are fully endowed with all afflictions; encountering conditions, they are conditioned, often always conforming to the environment, with little resistance to it. Seeing forms, they love; seeing wealth, they crave; they like power, pursue fame and profit; when adverse conditions arise, anger often accompanies their minds; selfishness and self-centeredness are extremely heavy.

Thus, it can be seen that the manas of ordinary sentient beings is fully endowed with all afflictions: greed, hatred, delusion, arrogance, doubt, and wrong views. Mental consciousness follows the manas, so afflictions also often manifest. Encountering defiling conditions, mental consciousness is easily conditioned. Because the manas connects the past, present, and future lives and is fully endowed with all afflictions, the cycle of birth and death is continuous. In the intermediate state (antarābhava) and upon rebirth in the next life, one is fully endowed with all afflictions, no different from the previous life, life after life endlessly afflicted. However, except for the afflictions of self-view (satkāya-dṛṣṭi), self-attachment (ātma-grāha), self-conceit (asmi-māna), and self-ignorance (ātma-moha), which constantly accompany the manas without pause, other afflictions do not constantly accompany the manas but manifest only when encountering conditions, creating unwholesome karma, storing karmic seeds, thus perpetuating the cycle of birth and death in future lives.

VIII. How to Subdue, Permeate the Manas, and Reduce Afflictions

Jinghe's Observational Practice: I recently had a small insight into the manas, feeling that the "actions" of the manas are layered. Before the arising of the five sense-accompanying mental consciousness (pañcavijñānasaṃprayukta-manovijñāna), it is primarily characterized by doubt. Only after the five sense-accompanying mental consciousness arises does it exhibit obvious characteristics like greed and hatred. In daily life, one usually only becomes aware after the habits of greed, hatred, etc., have already arisen. During seated meditation, I try to become aware and observe as early as possible when the five sense-accompanying mental consciousness first arises. However, this process of becoming aware and letting go generally requires using mental consciousness to provide some guidance; I cannot let go immediately after becoming aware (this shows the manas has not yet fully accepted the emptiness of the five aggregates). This is what troubles me now.

Commentary: The initial doubt of the manas is uncertainty about the dharma, so it cannot yet make a decision. Once the mind becomes certain and free from doubt, a decision is made. After the decision, the six consciousnesses arise and act according to the manas's intention. During the process of action, mental consciousness observes the dharma. Through observation, it discovers that there is greed, hatred, or delusion—this "self" refers to the manas. The greed, hatred, and delusion of the manas are reflected through the actions of the six consciousnesses. At this time, the isolated mental consciousness (manasikāra, focused attention) has observational or introspective power. Generally, when the isolated mental consciousness's awakening power is not strong, it only observes its own habituated tendencies of greed, hatred, and delusion after the bodily, verbal, and mental actions are completed. This is a step too late. If the isolated mental consciousness's awakening power is strong, when about to decide to act, it discovers there is greed, hatred, or delusion, and that the intended action is unwholesome karma of greed, hatred, or delusion, and decides not to act. This decision is fed back to the manas, and the manas then makes its own decision. The final outcome depends on the awakening of the manas.

If the manas's awakening nature is not strong and its habits are heavy, it will still insist on its decision, unwilling to change the bodily, verbal, and mental actions, allowing afflictions to continue manifesting. But even so, the introspection of the isolated mental consciousness is still effective. It plants a seed in the manas, permeating it, letting the manas know that this behavior is greed, hatred, or delusion, that it is bad and should not be done. Next time the manas wants to manifest afflictions, there will be hesitation and obstruction in the mind, and the force of the afflictions will lessen. After repeated prevention and persuasion by mental consciousness, the intention of the manas will change, and it will no longer continue the creation of afflictions. Therefore, spiritual practice is not a matter of a single day or night. Every instance of introspection by mental consciousness permeates the manas, planting seeds to eliminate afflictions. These seeds will eventually take root, sprout, blossom, and bear fruit. The afflictions accumulated by the manas over countless lives are like a mountain; they cannot be changed in a short time. Patient permeation and cultivation are necessary; one should constantly maintain awareness.

IX. Levels of Permeating Theory

Study and cultivation occur at two levels. Initially, it is at the shallow level of mental consciousness; only finally does it reach the deep level of the manas. The study of any theoretical knowledge begins with mental consciousness; initially, it does not reach the manas. Mental consciousness studies while simultaneously permeating the manas. When permeation succeeds, the theoretical knowledge is mastered, becoming one's own true insight, one's own learning and skill, which can be applied anytime, anywhere, without obstruction, and will not be forgotten. Only knowledge grasped solely by mental consciousness will be forgotten because it is learned, it belongs to others, not oneself. What belongs to oneself will not be forgotten and does not need special effort to remember; it arises as needed. This is called "flowing from one's own mind," not parroting others. In the cultivation and realization of the Buddha Dharma, some also call it "flowing from self-nature."

X. The Feeling After the Manas is Permeated

Question: Disciple contemplates that the body is suffering, empty, impermanent, and without self, contemplating self and others, birth, aging, sickness, death, eating, drinking, defecating, urinating—being not in control. During normal walking, contemplation is not deep. When contemplating quietly, a feeling of joy arises in body and mind, as if entering a new world, body and mind entering another state. I like this feeling very much. Is this feeling a sign that the manas has been permeated a little?

Answer: This is the "joy" factor (prīti) among the Seven Factors of Enlightenment (sapta bodhyaṅgāni). It is precisely a good phenomenon during the process of being permeated by the Buddha Dharma. The manas being permeated gives rise to the joy factor. With joy, one can persist in long-term cultivation; afterwards, the "tranquility" factor (praśrabdhi) will appear. Joy arising from the heart is all due to the permeation of the manas, manifested in the body and the mind of mental consciousness. The manas being permeated causes various changes in body and mind, including feelings of suffering and joy, as well as neutral feelings. Because the manas gains new understanding, thoughts and views transform, prompting changes in body and mind. By constantly contemplating the selflessness of the five aggregates and other Buddhist principles, the changes in the manas and body-mind will become greater and more numerous. Finally, from quantitative change to qualitative change, one undergoes a complete transformation, like a carp leaping through the dragon gate, transforming from an ordinary being into a sage.

XI. Degrees of Permeation of the Manas Vary in Depth

Question: If one hears a correct view, learns a Dharma teaching, for example, that the five aggregates are false, impermanent, empty, and without self, and the mind indeed changes in daily life—whether it's a major adjustment in work and life, or encountering previously craved objects with much less greed, feeling very detached—is this considered a transformation of the manas?

Answer: This is a change occurring at the stage of cultivating the Thirty-Seven Aids to Enlightenment (saptatriṃśad bodhipakṣyā dharmaḥ). The cultivation is relatively effective. Once permeated, the mind begins to transform, turning towards the Noble Eightfold Path (āryāṣṭāṅgamārga), subduing some coarse and heavy greed afflictions. The transformation of body, mind, and world is due to the permeation and transformation of the manas. That is to say, at any stage of cultivation, as long as the manas is permeated, the cultivation shows results. The Thirty-Seven Aids to Enlightenment must also be cultivated to reach the manas; otherwise, it is false cultivation, not yet on the Path. However, this level of transformation of body and mind is still insufficient for a complete transformation like shedding the mortal coil, let alone enabling the severance of self-view (satkāya-dṛṣṭi). Therefore, many who claim to have severed self-view show little improvement or change in body, mind, or other aspects after severing self-view; the bones haven't changed, the ordinary being's body cannot be exchanged for a sage's body.

Before attaining the fruit (of enlightenment), the Buddha Dharma must permeate the manas. When the manas is permeated by wholesome dharmas, it will change somewhat, and body and mind will transform. At the moment of attaining the fruit, it is even more so; that is called the power of samādhi. If, during the process of studying the Buddha Dharma, it does not permeate the manas but is merely the mental consciousness absorbing and understanding knowledge, the manas will remain as before, without transformation of body, mind, or world. Then, severing self-view and attaining the fruit will be far off indeed.

Even if the manas is permeated before attaining the fruit, if it hasn't reached a certain degree, one still cannot sever self-view and attain the fruit. Therefore, the transformation of body and mind, the transformation of bodily, verbal, and mental actions, severing self-view, and realizing the mind and seeing nature—all require permeating the manas to a considerable degree. The manas changing only a little is not enough. To shed the mortal coil, one must thoroughly transform the manas, eliminate the afflictive defilements of the manas's mind, and sever the five grades of afflictions of deliberation (vitarka-kleśa) in the desire realm. Only then, when karmic seeds are stored in the eighth consciousness (ālaya-vijñāna), can one be assured of rebirth in the wholesome paths of humans or gods in future lives, not falling into the three evil destinies. Some still cling stubbornly to the notion of mental consciousness attaining the fruit, opposing the concept of the manas attaining the fruit, obstinate and unyielding, truly hopeless.

XII. Mental Consciousness Should Effectively Permeate and Transform the Manas

Many people unconsciously display emotions of joy, anger, sorrow, and pleasure when facing situations, only realizing it afterwards. They then say these emotions were predetermined long ago, happening involuntarily. Actually, they are all the afflictive habits of the manas, the natural reaction of the manas, manifested through the six consciousnesses. After the emotions manifest, mental consciousness becomes aware and realizes that joy, anger, sorrow, or pleasure just arose. When mental consciousness realizes this, it feels as if it wasn't under its control, so it reluctantly says these emotions were predetermined, involuntary. If the awakening power of mental consciousness is higher, its concentration stronger, and its observation power keener, it can observe some emotions and psychological states of the manas and can slightly control the emotions. Especially in daily life, one should engage in more self-education to permeate the manas and change some of its unnecessary afflictive habits.

Some people's mental consciousness itself has incorrect thoughts and emotions, lacking the ability for self-education and effective psychological construction. They excuse themselves by saying that no matter how much mental consciousness struggles, it cannot escape the habitual circle of the manas. If mental consciousness cannot escape the manas's habitual circle no matter how much it struggles, what is the use of spiritual practice? Spiritual practice is precisely about using mental consciousness to change the manas. If mental consciousness struggles diligently, the manas will have to comply, and the practice will be on the Path.

Due to the various mental activities, thoughts, and emotions of the manas, all kinds of bodily, verbal, and mental actions arise. If one wishes to have pure, wholesome bodily, verbal, and mental actions, one must fully utilize the initiative and guiding role of mental consciousness, actively guiding the manas towards goodness, creating pure bodily, verbal, and mental actions and actions with merit (puṇya). If the habits of the manas are too heavy, mental consciousness, though knowing something is unwholesome, cannot change it—like when drug addiction flares up; though knowing the drug harms oneself, one still takes it. When sentient beings' afflictions are heavy, though knowing they are afflictions, though knowing afflictions have faults, they still cannot stop being afflicted. This is the state of the most elementary learners; the path of practice is still long.

XIII. Buddha-Recitation Samādhi is the Buddha-Recitation Skill of the Manas

How does the Buddha-recitation sound that unconsciously arises in the mind come about? Who is reciting the Buddha's name? Unconsciously arising Buddha-recitation sounds are all initiated by the manas; it is the manas reciting the Buddha. Initially, mental consciousness is unaware. After becoming aware, it cannot control it and has to listen to the Buddha's name. "Conscious" is the awareness of mental consciousness itself; "unconscious" is not the awareness of mental consciousness but the awareness of the manas, the action of the manas. This kind of Buddha-recitation samādhi is a state of meditative concentration (dhyāna). This concentration is relatively stable. Relying on this samādhi state, one can further contemplate the Four Foundations of Mindfulness (catvāri smṛty-upasthānāni). The mind is also pure, making contemplation easier.

Unconsciously arising Buddha-recitation sounds, continuously lingering in the heart and mind, this is Buddha-recitation samādhi. All kinds of samādhi are emitted by the manas. Why can the manas initiate samādhi? If Buddha-recitation skill is not mature, Buddha-recitation samādhi will not appear. If various contemplative practices are insufficient, samādhi states will not appear. So-called mature skill means that through long-term adherence to a practice, one successfully permeates the manas. When the manas is permeated and matured, it automatically and consciously recites the Buddha and contemplates, and then various samādhi appear. The arising of various samādhi is not determined by mental consciousness, nor controlled by it. Mental consciousness can only passively accept, passively merge into the samādhi state, to experience the samādhi and the feelings of body and mind.

XIV. Playing the Lute to a Cow

Although the lute melody is melodious, elegant, and pleasing to the ear, the cow, being foolish, cannot understand it at first, let alone appreciate it. This is because the "cow" of the manas is too heavy with ignorance. Since beginningless kalpas in the cycle of birth and death, it has spent the vast majority of time suffering retribution, without the opportunity to be permeated by the truths of the mundane and supramundane. Therefore, it has never understood the principle of liberation. Although the Buddha Dharma is so wonderful, the manas remains unaware, not understanding its meaning, and may not even seek the path of liberation. The conditioning of mental consciousness upon the manas is like playing the lute to a cow.

At this time, mental consciousness must train its playing skills and patiently play for a long time. Eventually, one day, the "cow" manas will understand the charm within. Mental consciousness must intensify its training, aiming to ensure that no matter what tune is played, the "cow" manas can understand it. This is very difficult and requires arduous effort. Once the cow understands the tune, things become easier; practice will proceed smoothly.

XV. What is Deliberate Effort?

Deliberate effort is mental consciousness suppressing the manas, subduing it, regulating it, permeating it, leading it, guiding it, admonishing it. At this time, the manas has not yet been permeated and has not developed good habits. Once the manas is successfully permeated and develops good habits, the old "cow" becomes obedient and changes its stubborn temper. Mental consciousness no longer needs to manage the manas, suppress it, or subdue it. There is no need to deliberately do anything; one can follow the good habits of the manas without violating the rules.