Theoretical Realization and Practical Realization
Chapter One: The Principle of Direct Realization by Manas (2)
20. Manas and Liberation
To attain liberation, the knots of the mind must be untied. The knots of the mind refer to the bonds of the mind, including the bonds of the conscious mind (manovijñāna) and the bonds of manas (the seventh consciousness). Merely untying the bonds of the conscious mind does not lead to liberation; the bonds of manas must also be untied to achieve true liberation. This is because the conscious mind is intermittent, while manas is continuous, persisting until future lifetimes. Liberation requires not only liberation in the present life but, most importantly, permanent liberation in future lifetimes. Therefore, the bonds of manas must be untied.
To untie the bonds of manas and attain liberation, one must eradicate the view of self (satkāyadṛṣṭi) in manas, eliminate manas’s clinging and attachment to the five aggregates (skandhas) and the world of the three realms (triloka), and eradicate the self-grasping (ātmagrāha) of manas. Only when there is no clinging or craving for the five aggregates and the phenomena of the three realms, and craving is exhausted, can liberation be attained. Only a fourth-fruit practitioner (arhat) can accomplish this.
In the state of non-perception (asaṃjñisamāpatti), there is no conscious mind, yet non-Buddhists cling to the physical body, so the body does not perish. Because they cling to the body as self, they cannot transcend the three realms, as they have not eradicated the view of self. Only when manas has absolutely no interest in any phenomenon of the three realms, exhausts all craving, and ceases grasping the five aggregates and eighteen elements (dhātus), can self-grasping be completely eradicated. At the end of life, when manas ceases, one enters the remainderless nirvana (nirupadhiśeṣa-nirvāṇa), transcends the three realms, and attains liberation.
True liberation is the liberation of the mind. When the conscious mind and manas no longer cling to the five aggregates as self, no longer crave wealth, sex, fame, food, or sleep, no longer crave forms, sounds, scents, tastes, or tactile sensations, then manas unties the ropes binding the five aggregates, and the bondage of body and mind ceases. The knot of birth and death is untied; the phenomena of birth and death can no longer bind the self-mind, and the mind is liberated. Among the five parts of liberation, the last is the knowledge and vision of liberation (vimukti-jñāna-darśana). When right knowledge and vision are established, wrong views disappear. Freed from the bondage of wrong views, knowledge and vision are liberated; this is the state of wisdom liberation. Based on this knowledge and vision, one can transcend the sea of suffering of birth and death. However, establishing right knowledge and vision is most difficult because the defilements of wrong views are too deep. Learning and practicing Buddhism is a continuous process of untying the knots of the mind; only when the knots of the mind are untied can liberation be attained.
21. All results of practice must be actualized in manas. When manas changes, everything changes. Due to the deluded activity of manas (the seventh consciousness), the six consciousnesses continuously arise and cease, producing the birth and death of the six consciousnesses. Observing this birth and death, one can discover that the six consciousnesses at the six sense bases (ṣaḍāyatana) constantly change according to the attention (manaskāra) of manas. This way, one can find the key to eradicating the view of self, subdue manas, eliminate the clinging nature of manas, and attain liberation.
At the six sense bases, there are six sense faculties (indriyas) and six sense objects (viṣayas). When the six sense faculties contact the six sense objects, the six consciousnesses arise. Here, the five aggregates and eighteen elements are all present. Observing and practicing (vipaśyanā) here is most direct, crucial, ultimate, and thorough. It can cut off the flow of sentient beings, sever karmic consciousness, and ultimately reveal the source of all phenomena, leaping out of the abyss. When the conscious mind often contemplates deeply here, it can cut off the flow of self’s birth and death. It is our most effective tool for observation and practice.
The conscious mind is also the tool frequently used by manas to discern the six sense objects, because manas itself cannot clearly discern the six sense objects. It must rely on the conscious mind and the first five consciousnesses to discern the six sense objects, then indirectly obtain information about them to make decisions. Therefore, manas is the master, and the six consciousnesses are the assistants. Manas uses the discerning function of the conscious mind as its own function. When the mind constantly harbors "I" and "mine," it continuously directs the six consciousnesses to protect this "I," and the six consciousnesses have no choice but to obey and implement.
Manas is the commander. Wherever it points, the six consciousnesses act accordingly, never disobeying orders. In practice, the conscious mind transforms first, then persuades manas. After manas is completely and thoroughly transformed, the first five consciousnesses and the eighth consciousness (ālaya-vijñāna) will all transform accordingly. Thus, the eight consciousnesses are transformed into the four wisdoms, and the fruit of Buddhahood is perfectly accomplished. Therefore, eradicating the view of self and self-grasping in manas is extremely important; subduing manas is crucial. As the saying goes, "To catch the bandits, first catch the king."
22. The Direct Realization by Manas is Called True Knowledge and Insight
Based on the nature of the conscious mind and manas, we should understand that during meditation (dhyāna), if the conscious mind does not exert effort but always seeks to learn the secret meaning from others, wanting to easily obtain a conclusion, manas does not participate in the investigation. It will not correspond to the conclusion; manas will not understand or accept the conclusion. That is false enlightenment, false awakening, at best intellectual understanding. In true meditation, when manas participates, manas comprehends, manas accepts—that is true enlightenment and awakening. Understanding the difference in nature between the conscious mind and manas, we can comprehend these principles.
Therefore, we should not harbor wishful thinking about certain matters, wanting to gain without hard work and investigation. If easily obtained, manas does not know or realize, and wisdom cannot arise. What the conscious mind alone understands, without manas's participation, is unstable, unreal, incomplete, and superficial—false knowledge, not true knowledge.
There is an idiom called "true knowledge and insight" (真知灼见). Only when manas truly knows can there be genuine insightful views and understanding. When manas realizes, there is true knowledge and insight. What the conscious mind alone knows is dry wisdom (乾慧), wisdom that is impoverished and powerless. Realization is personal realization. Who realizes personally? Of course, manas realizes personally. The conscious mind alone knowing is not ultimate; it is not personal realization. Otherwise, realization would not be called "personal realization" (亲证); it would just be called "realization" (证). In the entire process of realization, manas must participate. The content contemplated and investigated by the conscious mind is known to manas; the result of the investigation is also known, corresponding to and accepted by manas—only then is it personal realization.
Learning the Dharma meaning of Tathāgatagarbha and manas well allows one to travel throughout the ten directions. Because all phenomena are produced and created by the joint operation of manas and Tathāgatagarbha; all phenomena contain Tathāgatagarbha and manas. When the nature of these two consciousnesses is understood and realized, we can comprehend the teachings of all Buddhas. Whatever Dharma a Buddha expounds involves Tathāgatagarbha and manas; there is no Dharma beyond Tathāgatagarbha and manas. However we practice, it is the realization on manas. Cultivating manas well, all phenomena can be accomplished, and one can transform immeasurable worlds.
23. There was a chemist who could not solve a chemical structure and was deeply engrossed in thought every day. One day in a dream, a chemical element symbol appeared very clearly. The next day, after adding the element hinted at in the dream, the structure was solved. It is estimated that this chemical element was retrieved by manas from Tathāgatagarbha. This example shows that the problem of the chemical structure had permeated manas, engaging manas, which then pondered this issue daily, even while asleep, unwilling to let it go. Until manas solved the problem in the dream—of course, in the dream, manas also relied on the faint analytical function of the conscious mind. This illustrates that as long as manas has an intention to solve certain problems, it works day and night, even creating dreams to force the conscious mind to join in solving the problem without rest.
A psychologist said: "If we always exert effort at the conscious level, some endlessly disputed or doubtful problems will never be resolved." His view is very incisive. The thinking activity of the conscious mind is indeed too superficial; it cannot solve deep-seated and fundamental problems, nor can it solve substantive issues at their root. Similarly, for major issues in Buddhism such as attaining the fruits (phala) and realizing the mind and seeing nature (明心见性), relying solely on the conscious mind absolutely cannot solve the fundamental problems. Manas must participate, exerting its deep-seated power, fully utilizing the function of the mental factor of investigation (vitarka), to overcome difficult and profound problems. Therefore, once manas applies its mind, many problems can be overcome and fundamentally resolved.
This psychologist also said: "Regarding swimming, if a fear of sinking arises, then the subconscious further processes these negative messages. The more 'raw material' there is for processing, the more 'qualified' the product processed by the subconscious becomes." This statement also illustrates that the conscious mind's observation of the emptiness of the five aggregates requires repeated observation. The more observational data given to manas, the more qualified the final result processed (accepted) by manas becomes. Manas not only thinks through the conscious mind but also has its own investigative nature. It needs to cognize itself, not relying solely on the conscious mind. It considers the conscious mind not entirely reliable and must personally realize it. The greater the volume of data observed by the conscious mind, the more frequent and intense the observation, the better the effect. Manas is more easily able to process it for judgment and decision, but ultimately, it bases its final conclusion on its own investigation, making it definitive. The investigative nature of manas is extraordinary.
This involves the issue of quantitative change leading to qualitative change. Quantitative change refers to the repeated thinking and analysis by the conscious mind, becoming increasingly thorough and detailed, providing more and more data and information. Simultaneously, manas, based on this data, conducts its own investigation and processing, finally arriving at a conclusion, solving the problem—this is qualitative change.
What is realized solely by the conscious mind cannot resolve doubts; internally, manas still feels unsettled, not daring to truly acknowledge its correctness. Because this is not personally realized by manas, doubts may arise afterward, causing one to doubt one's realization and possibly leading to regression. However, one who has personally realized, who has directly perceived (pratyakṣa), will not lose confidence no matter what others say, because manas has realized it, leaving no doubt, unshakable—manas is powerful.
Let us reflect: If there is doubt about something, and one merely relies on the superficial thinking and analysis of the conscious mind to reach a conclusion, can one feel assured? Dare to take responsibility? Truly have no more doubts? Certainly not. Superficial, shallow thinking, even with sufficient evidence, cannot gain manas's approval. Doubts remain in the mind, unsettled and insecure. For manas to approve, it must personally examine, personally observe, personally prove, personally experience—it must participate itself; it trusts itself. The thinking and analysis of the conscious mind are merely mental activities, belonging to emotional and intellectual understanding (情思意解). Even oneself may feel it unreliable, let alone manas as another entity. What is thought out solely by the conscious mind, without conclusive evidence, cannot truly and thoroughly resolve doubts.
24. The selflessness (anātman) of manas means: 1) Not recognizing manas as real; 2) Not recognizing the five aggregates as real or as self; 3) Not recognizing the functions of the six consciousnesses as real or as manas's own functions; 4) Not recognizing the functions of the eighth consciousness as manas's own functions.
When eradicating the grasping of a personal self (pudgala-grāha), manas must know that the five aggregates and eighteen elements are not the self. Gradually, it begins to eliminate attachment to the five aggregates and eighteen elements, observing that this function of the five aggregates is not self, that function is not self—none of the functions of the five aggregates are self. Bit by bit, manas can eliminate its grasping nature toward the five aggregates, becoming a fourth-fruit arhat. After manas eliminates its grasping nature toward the five aggregates, achieving preliminary non-defilement (anāsrava), its nature of imputational grasping (parikalpita-svabhāva) is partially eliminated. Before the fourth fruit arhat, one continuously subdues manas's grasping nature toward self, beginning gradually from the attainment of the first fruit (srota-āpanna) until becoming a fourth-fruit arhat who has completely eradicated self-grasping.
First-ground (prathamā bhūmi) bodhisattvas begin to eliminate the grasping of phenomena (dharma-grāha) bit by bit. To eliminate the grasping of phenomena, one must attain the wisdom of the patient endurance of the non-arising of dharmas (anutpattika-dharma-kṣānti). In all phenomena, one realizes the nature of selflessness, realizing that all phenomena lack inherent existence, all are illusory manifestations of the eighth consciousness. Observing that all phenomena indeed lack a self, are not self, manas then accepts that all phenomena are not self nor belong to self. Only bit by bit can it eliminate its grasping nature toward all phenomena. Only when manas achieves complete selflessness, grasping nothing, with a mind empty and pure, can one become a Buddha.
25. All wealth exists in the "computer" of the eighth consciousness. If manas does not function, wealth does not manifest. If manas seeks wealth, desires phenomena of the three realms, or wishes to become a Buddha, the eighth consciousness transports all wealth out, supplying manas to enjoy. Manas enjoys through the six consciousnesses and the five-aggregate body. It regards the five-aggregate body and the six consciousnesses as itself, as tools it uses, just as the hands and feet are used by the body. All phenomena are used by manas. The eighth consciousness does not use them; it is manas that grasps all phenomena and needs all phenomena. Manas is the greatest "I." If it can cease regarding itself as "I," cease regarding the five-aggregate body and six consciousnesses as "I" or "mine," cease regarding all phenomena as "I" or "mine," then all is well. When the grasping of self and phenomena is completely eradicated, one becomes a Buddha with ease.
26. Sudden enlightenment (顿悟) has two aspects: On one hand, manas realizes suddenly and then informs the conscious mind; it is not that the conscious mind figures it out bit by bit. On the other hand, the conscious mind continuously investigates, thinking bit by bit, constantly seeping the results into manas, moment by moment entering the mind of manas. There is a gradual process, also psychological preparation. Finally, manas confirms, the conscious mind also becomes certain, then one is overjoyed and weeps for joy.
How can manas be made to accept the ideas of the conscious mind? Only by truly calming the mind and contemplating deeply and meticulously can the conscious mind effectively influence manas, thereby achieving the effect of persuading manas. Calming the mind allows manas to function; when meditation (dhyāna) is present, manas can function and investigate together with the conscious mind. Otherwise, without meditation, manas is agitated, the conscious mind is agitated, unable to contemplate meticulously, unable to influence manas, unable to transmit detailed information and data to manas. Manas cannot then investigate and deliberate, cannot function as it should, cannot understand the principle, and cannot confirm or directly realize the content contemplated by the conscious mind.
Only after direct realization can ignorance be dispelled, and all phenomena be transformed. Now, it is all intellectual understanding by the conscious mind. If manas does not realize, whether worldly matters or Dharma matters, no matter how much one laments—thousands, millions of times—afterward, the lamenting ceases, and everything remains as before. If manas does not realize, one cannot transform bodily, verbal, and mental actions, nor have the meritorious benefit of liberation.
27. All the contemplations corresponding to the first fruit regarding the eradication of the view of self can be understood by those who have not attained the fruit. Many people, after understanding, believe they have contemplated it, thinking they have eradicated the view of self. Thus, some believe that understanding the principle of no-self is eradicating the view of self, confirming they have attained the fruit. This is being overly self-trusting, committing the grave offense of major false speech (mahā-mṛṣāvāda), with severe consequences. Everyone is very self-confident, but the result is blind faith, entirely due to the mischief of the internal "I," a manifestation of a heavy sense of self.
Understanding no-self is intellectual understanding by the conscious mind; it doesn't even count as intellectual realization (解悟). There is a vast gap to the realization (证悟) by manas. Sentient beings are foolish like this, difficult to guide. They won't listen to the truth; they are pleased only when praised. Some people are extremely happy if you say they are an eighth-fruit practitioner, but no matter what, they refuse to hear the truth. Some have severe greed, hatred, and delusion, worse than ordinary people, yet claim to be second-fruit practitioners. Sentient beings all like to be arrogant and self-important; there is no way.
Any other Dharma also requires realization by manas; it is not enough for the conscious mind to merely understand. The accomplishment of various contemplations is realization; manas participates in all of them—it is manas's realization. Truly understanding deeply within, having deep feelings, is realization to some degree. Truly recognizing the truth of a matter, causing changes in the state of body and mind, is realization to some degree by manas. Since it is called realization to some degree, it is not necessarily complete and thorough realization. Therefore, realization also differs in degree and level. Destroying manas prevents one from becoming a Buddha; only by dispelling the ignorance of manas can consciousness be transformed into wisdom. Manas must never be destroyed; only then are the five aggregates present. Only by preserving the five aggregates can one become a Buddha.
28. In the practice and realization of Consciousness-Only (Vijñaptimātratā), manas is the core. Because Tathāgatagarbha needs no guidance from anyone, cannot be changed, one can only focus effort on manas. Changing manas changes a person, from an ordinary being to a Buddha on the ground of fruition. Only by changing manas can all phenomena be changed.
All ignorance is in manas. Dispelling the ignorance of manas leads to Buddhahood. Changing manas changes the seeds (bījas); changing the seeds leads to Buddhahood. The ignorance of the conscious mind all comes from manas. Depending on manas, the conscious mind and its ignorance arise. The conscious mind and its ignorance are easy to eradicate; it is not difficult at all. The difficulty lies entirely with manas. Therefore, the mental factors (caittas) of manas cannot be so much fewer than those of the conscious mind; they should be similar to the mental factors of the conscious mind. If meditative power (dhyāna-bala) and power of observation are severely insufficient, one cannot realize manas, let alone observe the operation of manas's mental factors or its state of operation in any phenomenon. Then one dares to rashly deny the various mental activities of manas, insisting they are activities of the conscious mind.
If manas does not realize the Dharma, ignorance cannot be dispelled. Dispelling the ignorance of the conscious mind is useless; it changes nothing. Now it seems that any effort on the conscious mind is useless. The practice and realization of all phenomena must touch manas to solve fundamental problems. Once this line of thinking is clarified and understood, there should be nothing more to say about the practice and realization of the Dharma.
29. When sitting quietly contemplating and observing the Dharma, feeling increasingly energetic, gradually overcoming drowsiness—this is a good sign, indicating that the dual practice of śamatha (calm abiding) and vipaśyanā (insight) has taken effect. If, after rising from sitting, one can still maintain contemplation and observation, it means the observation has successfully influenced manas, and manas has begun to diligently apply effort. If practice influences manas, there must be the merit of meditation.
All practices, as long as they are related to meditation and manas, will bear results; they are actualized at the fundamental level. If there is no meditation in practice, it cannot connect with manas, does not influence manas, is not actualized in manas, cannot be diligent, the seven factors of enlightenment (sapta-bodhyaṅga) cannot manifest, and one cannot realize the Dharma.
The key points of both worldly and transcendental Dharma lie in manas. Therefore, apart from manas, there is truly nothing to discuss. The ultimate, essential, and fundamental nature of all phenomena is Tathāgatagarbha and manas. Speaking of the conscious mind or other things does not touch the root; it's like scratching an itch through a boot—not solving the fundamental problem. Practice must be done on manas. If one only cultivates the conscious mind, it is very superficial; one cannot transcend the desire realm (kāmadhātu), cannot escape the three evil paths (durgati), and will remain under the control of the demon king (Māra).
The Dharma of meditation and manas is what the demon king fears and dreads most. He is afraid that Buddhists will attain meditation and transcend the desire realm; he fears that Buddhists will cultivate manas, realize the Dharma, and escape his control. Therefore, he tries by all means to prevent Buddhists from cultivating meditation and realizing the Dharma. To attain liberation and not be controlled by the demon king of the desire realm, we must diligently cultivate meditation, strive to cultivate manas, realize bodhi early, and embark on the path of liberation.
30. After the conscious mind ceases, what remains is the "I" recognized by sentient beings. This "I" is the true root of birth, death, and rebirth, possessing all afflictions (kleśa) and ignorance (avidyā). Because of this "I," there are the sufferings and painful experiences of birth and death for immeasurable kalpas in future lives, all good and evil actions in future lives, and various causes, conditions, and karmic retributions.
What this "I" is like, I am like. If this "I" has no ignorance, I have no ignorance; if this "I" has no afflictions, I have no afflictions. Taking rebirth with an "I" without ignorance, I am a Buddha; taking rebirth with an "I" without afflictions, I am an arhat, a bodhisattva who has entered the grounds (bhūmi). Taking rebirth with an "I" possessing all afflictions, I am a complete ordinary being; taking rebirth with an "I" predominantly good, I am a good person; cycling through rebirths with an "I" predominantly evil, I am an evil person.
What the original appearance of this "I" is like, I am like. May this "I" be without various afflictions, thus saving many kalpas of arduous practice. May this "I" have more good and less evil, then I will have more good retributions and fewer evil retributions. I do not wish this "I" to lack good dharmas or be incompatible with good dharmas; I wish this "I" to possess all good dharmas.
I wish this "I" to be without the view of self; I wish this "I" to be without self-grasping; I wish this "I" to be without self-conceit (asmimāna); I wish this "I" to be without greed, hatred, and delusion; I wish this "I" not to be self-righteous; I wish this "I" to eliminate all ignorance; I wish this "I" to possess all good dharmas; I wish this "I" to possess all merit and virtue (puṇya); I wish this "I" to have vast wisdom; I wish this "I" to completely transform consciousness into wisdom; I wish this "I" to possess loving-kindness, compassion, sympathetic joy, and equanimity (brahmavihāra); I wish this "I" to have vast vows; I wish this "I" to pity all beings, not abandoning a single sentient being; I wish this "I" to be completely selfless; I wish this "I" to possess immeasurable virtues and abilities; I wish this "I" to become the reliance for all sentient beings.
In summary, I wish this "I" to be as I hope: eliminating all evil, possessing all good. Therefore, learning and practicing Buddhism is to exert effort on this "I," enabling this "I" to realize all phenomena, transform all phenomena. Exerting effort on the conscious mind is useless.
31. What kind of Dharma does the content contemplated by the conscious mind belong to? From where is it born? The dharmas contemplated by the conscious mind come from Tathāgatagarbha. They are precisely what manas clings to, generated by manas, propelled by manas. Therefore, manas contacts the dharmas first, the conscious mind contacts them afterward. Thus, it is possible for manas to realize the Dharma first, the conscious mind afterward. After the conscious mind contemplates a Dharma, it must transmit it moment by moment to manas. Manas then initiates its own investigation; when the investigation is thorough, that is realization.
How does the conscious mind contemplate the specific emptiness of the five aggregates? How does this content appear? Manas wants to understand how the five aggregates are empty. The eighth consciousness, complying with manas, gives rise to the conscious mind. The conscious mind contemplates and seeks evidence, finding piece after piece of evidence to report to manas, submitting it for manas's review. The conscious mind itself cannot make the final determination; it must be determined by manas. Manas reviews the evidence provided by the conscious mind, scrutinizes and investigates it, then draws a conclusion, determining that the five aggregates are indeed empty and without self, without doubt, certain—this is realization. Manas then informs the conscious mind of the confirmed information, and the conscious mind settles down, becoming firmly convinced.
After receiving the report, how does manas need to operate? It must initiate its own thinking, deliberation, and verification before it can make the final decision. Sometimes, the conscious mind cannot reach a conclusion and hands over the incompletely understood content to manas for investigation and research. Manas draws a final conclusion and lets the conscious mind know. Any conclusion drawn after manas's personal consideration is firm and unquestionable.
32. Tathāgatagarbha never acts as a sovereign. It does not think about taking rebirth; it is only when manas decides to take rebirth that Tathāgatagarbha cooperates with manas to enter the womb. When manas decides to take rebirth, it completely follows the habits, karma, or vows of manas. At this time, it depends on whether karma or vows are stronger. If manas has not eradicated the view of self, has not severed the three fetters (trīṇi saṃyojanāni), its karma is still very heavy, inevitably leading to the three evil paths (trīṇi durgatīni), mostly the ghost realm (preta), because 100% of people have significant greed. With greed, one must go to the ghost realm. After the karma of the ghost realm is exhausted, one is reborn in the animal realm (tiryagyoni). After the karmic conditions of the animal realm end, one returns to the human realm to be reborn as a human.
Therefore, eradicating the view of self and realizing the mind and seeing nature, even realizing any Dharma, is jointly realized by the conscious mind and manas. If manas does not realize, the karmic bonds of the three evil paths will cause manas to be reborn in the three evil paths, where the five-aggregate body and six consciousnesses used by manas differ greatly from those of humans, due to different karma. Regarding rebirth, the conscious mind is completely powerless. At rebirth, the conscious mind has ceased; it cannot advise manas. Manas acts entirely on its own, meaning karma acts entirely on its own. So, if manas does not eradicate the view of self and realize the mind, how can it liberate itself from the karma of birth and death?
33. In meditation, fearing that one will disappear or not return—this is manas fearing, because manas regards the five-aggregate body as self, clinging to the functions of the five-aggregate body, thus fearing that the five-aggregate self will disappear. To change this situation, the conscious mind needs to use reason to persuade manas not to cling to its five-aggregate body, as the five-aggregate body is unreal. Therefore, eradicating the view of self requires manas to eradicate it; eradicating afflictions requires manas to eradicate them; eradicating ignorance requires manas to eradicate it. All afflictions are manas; liberation is solving the problem of manas.
Many examples illustrate this point. If meditative power and wisdom power are insufficient, one cannot recognize this. That manas is utterly foolish, yet treasures the conscious mind. When manas is on fire, one doesn't know, but goes to put out the fire of the conscious mind; the family property is burned to nothing, yet one still lingers on the periphery. Sentient beings lack wisdom like this.
34. What Does Direct Perception-Knowledge Refer To?
Direct perception-knowledge (现量的知) is the intuitive presentation; the moment a phenomenon appears, it is immediately known, very rapidly, known without discrimination, without needing language or thought expression afterward to know. For example, the Heart Sutra says: "When the Bodhisattva Avalokiteśvara was practicing the profound Prajñāpāramitā, he perceived the emptiness of the five aggregates." Here, "perceived" (照见) is direct perception-knowledge. If one only uses the conscious mind to see the emptiness of the five aggregates, then it is not immediately knowing the emptiness of the five aggregates the moment they appear. Instead, it is after the conscious mind thinks and analyzes, then one knows the five aggregates are empty—this is not "perceiving." "Perceiving" (照见) means direct, present-moment perception; it does not use logical thinking, analysis, or organization; what is present is what it is. This is the knowing of manas; it is the realization of manas.
The *Sutra of the Questions of Brahmā* (《大梵天王问佛决疑经》) says: "The secret meaning of all Buddhas cannot be fathomed by words. Why? This Dharma is not to be understood by thinking or the part that thinks; it is only the Buddhas who exhaustively understand the Dharma." This means that the supreme and profound Dharma cannot be fathomed by the thinking and contemplation of the conscious mind, because the Dharma is not something that thinking and deliberation can understand; it is the Dharma that only Buddhas can thoroughly comprehend. Whenever there is true direct perception-knowledge, it is without language, without thought, known very intuitively and rapidly, without any intermediate process. Without experiencing bone-chilling hardship, merely superficially understanding with the conscious mind cannot attain the Dharma. Therefore, the final realization of the Dharma must be the realization understood by manas; it is direct perception-knowledge.
Chan (Zen) patriarchs often say: "To know is to know immediately; to understand is to understand immediately. What is there to think about? Thinking misses the mark." Patriarchs testing disciples' wisdom to see if they have seen the Way never allow disciples to think further or ponder back and forth. For example, when the Fifth Patriarch tested Venerable Shenxiu, asking him to compose a verse on seeing the Way, Shenxiu paced back and forth in his room for a day and a night, thinking, yet could not write it. The Fifth Patriarch knew he had not seen the Way but had only cultivated the merit for human and heavenly rebirths. If a Chan master asks a disciple a question and the disciple hesitates even slightly, the master knows he has not awakened and will strike him with a stick—partly as punishment, partly to enlighten and inspire. When one asks a question to know another's attitude, if the other hesitates before answering, one knows the answer contains falsehood, is not pure. Anything known after conscious thought is not true knowledge.
Direct perception-knowledge is like: A car approaches rapidly, speeding toward you; you immediately know it is dangerous and dodge. This knowing is direct perception-knowledge; there is no linguistic thinking or analysis, no contemplation. At that moment, manas immediately knows it is dangerous and acts to quickly avoid it, without delay, without the conscious mind needing to think and analyze that this is dangerous, then transmit this analysis to manas—by then, it would certainly be too late to dodge. Of course, as long as the conscious mind contacts this phenomenon, it also knows it is dangerous, but it contacts the phenomenon later than manas, knows a step later, often realizing the danger afterward with fear.
The Buddha knows events countless kalpas in the past and future of sentient beings—all are direct perception-knowledge, without comparison, conjecture, fantasy, thinking, analysis, inference, or reasoning—none of these functions of conscious discrimination exist. Therefore, no person or matter can deceive the Buddha; the Buddha directly perceives all phenomena. The deeper the wisdom, the greater the degree of direct perception, the less the conscious mind is used, the more direct and rapid the response.
So many people prioritize the conscious mind, taking conscious discrimination and analysis as the method for realizing the Dharma. This indeed contradicts the intention of the Buddha and patriarchs, contradicts direct perception, and contradicts truth.
