Compilation of Daily Discourses

Chapter 3: The Actual Practice and Realization of Manas

I. How to allow Manas to contemplate problems without affecting sleep?

If you wish to assign tasks to Manas before sleep without affecting rest, allowing Manas to contemplate a problem during sleep, then Manas must be very familiar with the problem, understanding its content, so that it no longer requires the help of the mind-consciousness (manovijñāna) to analyze the issue or transmit any further information. Moreover, the problem should not be urgent, requiring an immediate answer. In this way, Manas will feel at ease letting the six consciousnesses subside. After assigning the task and presenting the problem for contemplation, do nothing else and think of nothing else; go directly to sleep, allowing Manas to hold only this matter in mind, undisturbed and unaffected by other things. If Manas needs to engage the mind-consciousness to assist in contemplation, it must be because the problem is not yet very familiar, and Manas cannot find the approach or direction to solve it, thus requiring the mind-consciousness to help analyze and provide reference information. If Manas is very familiar with the problem and has a solution, even if the mind-consciousness wants to help analyze it, Manas will not use it, finding it obstructive.

II. The Characteristics and Benefits of Using Manas to Contemplate Problems

The contemplation of difficult problems is divided into different levels of depth. The shallowest level is the thinking of the mind-consciousness alone. Because there is no meditative concentration (dhyāna) and Manas is unfamiliar with the problem, it cannot participate. In the process of the mind-consciousness's thinking, there will be some mingling of language, written words, and sounds; there will be mental appearances of thinking, and the entire process is easily observable. This is the introspective function of the mind-consciousness observing its own operation. Language includes talking to oneself and body language such as gestures; written words include those written on paper and mental imaginings and descriptions; sounds include audible sounds and inaudible thoughts. During the thinking process, the mind can be scattered; it does not need to be unified or have dhyāna. The results of such thinking are not acknowledged by Manas because it did not participate; the mind is not very certain, easily overturned, and will not take corresponding practical action.

Slightly deeper contemplation involves Manas participating, with some shallow dhyāna. Manas and the mind-consciousness contemplate together, one overt and one covert, cooperating and complementing each other's strengths and weaknesses, which does not exclude the presence of language, written words, and sounds. The mind-consciousness is responsible for providing materials, examples, and rough analysis and reasoning, while Manas discards some objects of attention, contemplating with focused or semi-focused attention. Because Manas is contemplating, it does not have the energy to attend to all dharmas (phenomena); it must inevitably abandon some dharmas. Thus, shallow dhyāna appears. The choice of which dharmas to attend to and which to abandon is made by Manas. If Manas does not participate in contemplation, it will not choose to abandon some objects of attention, and there will be no shallow dhyāna. The more dharmas Manas abandons, the deeper the dhyāna, the deeper its participation in contemplation, and the easier it is to achieve results.

The deepest level of contemplation is the exclusive pondering (vicāra) of Manas alone. At this point, dhyāna is already very deep; the auxiliary and transmitting functions of the mind-consciousness are complete; Manas already understands and is familiar with the problem; it has abandoned the vast majority of dharmas as objects, single-mindedly contemplating and investigating alone in dhyāna, even pondering in dreams without rest. Once it contemplates a result, the mind-consciousness understands immediately upon waking, without affecting sleep. Once there is dhyāna in the mind, even if it is short-lived, it will inevitably activate Manas. Conversely, once one enters the process of Manas's pondering, one is often very focused, unable to attend to other dharmas, and dhyāna inevitably arises.

From this, it can be seen that Manas is the sovereign consciousness, the one that arranges and decides matters. Once it ponders, it cannot arrange other things, and dhyāna is sure to arrive. Whether there is dhyāna in the cultivation process depends on Manas; it is decided by Manas. Therefore, to cultivate dhyāna quickly, one must use Manas more. To use Manas for pondering, one must cultivate dhyāna more. For those who have formed the habit of contemplating with Manas, whenever they encounter difficult problems in the future, they will immediately enter the mode of Manas contemplation without needing guidance from the mind-consciousness. Their attention is highly concentrated, their mind focused, without language, written words, or sounds, not affecting the concentration of attention. From ancient times to the present, all profound thinkers, all those with great wisdom, are people accustomed to contemplating problems with Manas.

The benefit of contemplating problems with Manas is that it can reach the core directly in one step, solving the fundamental problem without doubt, hesitation, regret, and with inner joy. It is more penetrating, thorough, profound, wise, more recognized by the mind, more solid, always corresponding to the result, without the need to painstakingly memorize or recite. In contrast, results thought out by the mind-consciousness are easily forgotten afterward and hard to recall.

III. Does using Manas for Buddha-recitation or contemplating problems cause fatigue?

When reciting the Buddha's name (Buddhānusmṛti), just recite; do not use mental effort to contemplate the Buddha's various merits or how to recite to achieve results. This consumes relatively little mental energy and vitality. If the recitation time is not too long and one eats normally, one generally won't feel very tired. However, when first learning to recite the Buddha's name with Manas, due to unfamiliarity, it requires some mental effort and may feel more tiring. Once Buddha-recitation gradually enters the state of samādhi, the dhyāna is relatively deep, qi and blood circulation is good, nourishment and energy are sufficient, there will be no feeling of fatigue; instead, the physical body feels light and at ease, and the spirit is joyful. In the state of samādhi, energy consumption is very low.

Using Manas to contemplate problems is different from Buddha-recitation. Contemplating problems requires mental effort, consuming more mental energy and vitality. Without sufficient energy supply, one will feel tired. During Chan (Zen) investigation (gong'an practice), it is mainly Manas's pondering and investigation, which requires mobilizing the nervous system and consumes a lot of energy, thus feeling very tired. Therefore, those who practice Chan investigation tend to eat more; those who use their brain a lot eat more, and they need to rest periodically; otherwise, they feel very tired. However, if dhyāna is very deep, due to sufficient qi and blood, energy can be replenished, making it less easy to feel tired, whereas shallow dhyāna makes it easier to feel tired. If Chan investigation enters a very deep samādhi state, where qi and blood circulation is good, body and mind are light, at ease, and joyful, then one will not feel tired.

Using Manas for pondering consumes more energy than using the mind-consciousness to think about problems. This is because Manas's pondering requires mobilizing the brain's nervous system, which consumes energy, hence the feeling of fatigue. The entire body's nervous system is mobilized by Manas; the mind-consciousness cannot mobilize it. Therefore, thinking with the mind-consciousness is relatively easy; even if very scattered, thinking about everything, one doesn't feel very tired. Many people prefer to use the mind-consciousness and are unwilling to contemplate and investigate deeply.

IV. Is Buddhadharma Really Less Rigorous and Serious Than Worldly Law?

In law, without conclusive evidence, even a murder case cannot be filed. It may seem obvious that a person is dead; intuition is often accurate, but without finding the body, a case cannot be filed. It may seem obvious that a certain person committed the murder, but without conclusive evidence of the murder, they cannot be arrested. The evidence in criminal law is concrete, tangible things that can be presented. No matter how accurate intuition may be, it cannot be used; the law is that rigorous and serious.

However, the Buddhadharma as explained by some people is not like this. Reasoning, imagination, thinking, organizing, summarizing, pondering, reminding, hinting – things produced in this way can all be called attaining the fruits (of enlightenment) and awakening (bodhi), and it is said to be the result of Chan investigation. If evidence is required, reasoning becomes evidence; what others hint at becomes evidence; pondering produces evidence; Buddhadharma is not difficult to ponder. Logical thinking suffices; rigorous thinking is better, but lacking rigorous thinking is also acceptable. Who cannot imagine? It all counts. After all, the honor and reputation of a sage are more fascinating, more worth pursuing; the means and methods are secondary.

Those who wish to cultivate their own logical thinking ability can study some criminal investigation cases, read some philosophy, learn some psychology, and their mental thinking will broaden. The process of solving criminal cases involves rigorous logical thinking, combined with evidence, to solve the case. However, without evidence, or with insufficient evidence, no matter how logical or rigorous the reasoning is, it cannot be adopted. Logical thinking can guide the direction of evidence collection, but without evidence, no matter how flawless the logic, it cannot be used, as it would cause wrongful convictions.

If the thinking of the mind-consciousness in dhyāna is as rigorous and cautious as solving a case, logically sound, would it make it easier for Manas to penetrate and realize the truth when contemplating? This depends on the content of the mind-consciousness's thinking. The function of the mind-consciousness's thinking is to guide the direction and general goal of Manas's contemplation of the Dharma meaning (the principles of the Dharma), to clarify the overall framework and conceptual thread of the Buddhadharma, and to lead Manas into the state of investigation. The mind-consciousness should not think about overly specific or minute Dharma meanings; this is for Manas to investigate and resolve. The final answer must be reached through Manas's investigation. The functions of Manas and the mind-consciousness wax and wane; the more the mind-consciousness is used, the less Manas is used. The wisdom of Manas cannot be replaced by the mind-consciousness.

V. The Power of Logical Thinking Can Generate the Power of Wisdom

What is wisdom? Wisdom is the ability to discover, recognize, and solve problems. Possessing rigorous logical thinking ability allows one to solve problems completely, without loopholes; this is wisdom. What is logic? Logic is the method, sequence, angle, depth, and level of thinking. Through this thinking, one can find the starting point and focus of a problem, step by step going deeper, thereby grasping the root of the problem, directly reaching its core, solving the problem comprehensively and thoroughly, without omission; this is the power of wisdom.

Using logical thinking well can generate endless wisdom to solve endless problems. If one does not master logical thinking well, one should carefully observe every short article I write or every statement I make in group discussions, paying attention to my way, method, and angle of thinking about each problem, noticing how I progressively elaborate on problems, reveal their essence, and the logical relationships between sentences and paragraphs.

Clarifying the sequence of solving problems, like unraveling silk from a cocoon, will cause wisdom to grow very rapidly; this is what is logical. For example, the problem of deliverance and transference (超拔超度) we discussed together a few days ago – observing that sequence of thought, the entire process of solving the problem, reveals that my train of thought is very clear, orderly, and finally arrives at a reasonable conclusion. In fact, during the process of elaborating on the problem, the final conclusion was not yet known; it was just a step-by-step, methodical unfolding of the problem. If the process is flawless, the conclusion at the end is correct. The initial starting point, focus, and sequence being correct are crucial; this allows direct access to the root of the problem, grasping the fundamental issue. This is the power of logical thinking. Possessing this ability, wisdom is generated. Thinking about problems with this method, any problem can be solved properly and in accordance with the Dharma.

VI. Must the Successful Conditioning of Manas and Attaining the Fruits Necessarily Occur in Dhyāna?

Attaining the fruits (of enlightenment) must occur in dhyāna. The successful conditioning of Manas by wholesome dharmas does not necessarily have to occur in dhyāna, but conditioning Manas with wholesome dharmas is easier in dhyāna, whereas conditioning with unwholesome dharmas does not require dhyāna. This is because Manas itself has many unwholesome dharmas and corresponds to them; whenever it encounters unwholesome dharmas, it can be conditioned unknowingly, especially through prolonged conditioning, where Manas is definitely conditioned into habits. Because Manas, since beginningless kalpas (aeons), has had deep ignorance (avidyā), always being amidst unwholesome dharmas, its afflictions and defilements are very heavy, and it is powerless to free itself; external help to rescue it is also very difficult. To remove defilements and afflictions, to condition with wholesome dharmas, to transform the mind to be wholesome – this cannot be accomplished by short-term effort.

Normally, the defilements from beginningless kalpas require conditioning by wholesome dharmas for equally beginningless kalpas to transform the unwholesome into wholesome. But this takes too long, and there is no wholesome environment for such a long time. Therefore, one must accomplish the conditioning within a relatively short period, such as one kalpa, one small kalpa, millions of years, hundreds of thousands of years, or even hundreds or tens of years. To accomplish conditioning in such a short time requires dhyāna. The shorter the time, the deeper the dhyāna needed. Because in dhyāna, the mind can be unified, thinking is deep, subtle, and penetrating, able to give rise to wisdom. Manas understands principles quickly, easily accepts conditioning, and wholesome dharmas are easily established. Without dhyāna, the mind is scattered, Manas cannot ponder deeply, wisdom does not arise, it cannot accept wholesome dharmas, views cannot change, and it will still act according to unwholesome mental factors (caittas).

Attaining the fruits is more difficult than conditioning with wholesome dharmas; it requires greater, deeper, and more subtle wisdom, a more thorough transformation of views without regression, demanding deeper and longer-lasting dhyāna. Only then can Manas more single-mindedly ponder the principle of non-self (anātman), thoroughly contemplate the theory, and thereby realize the principle. Dhyāna is what makes the mind still and less active. When the mind is still, it can subdue afflictions, concentrate on the principle, and generate wisdom. Without dhyāna, there is no such merit. Manas, since beginningless kalpas, has been accustomed to self and afflictions. Changing habits and subduing afflictions in a short time is indeed not easy. Without special methods and channels, without extremely strong willpower, great vow power, and endurance, one cannot sever the view of self (satkāya-dṛṣṭi) and eliminate afflictions.

VII. What Constitutes Cultivation Without Wasted Effort (功不唐捐)?

For older people, due to brain atrophy, the subtle sense faculty (胜义根, indriya) is not strong, and the functions of the six consciousnesses are affected. What are the effects? For example, when meeting a new person, one remembers them at the time but forgets afterward; this is the memory and recognition power of the mind-consciousness weakening. Is the function of Manas affected? The intrinsic function of Manas itself is unaffected, but its interactive functions with the six consciousnesses are affected by the six consciousnesses, not by the brain or the subtle sense faculty. When an elderly person sees that person, the impression does not penetrate deeply into Manas; it remains only at the level of the mind-consciousness, causing it to be forgotten afterward.

Yet an elderly person has a deep impression and memory of their relative A, even deeply concerned about them. Nevertheless, sometimes when seeing A, they clearly know it is A in their mind, but when speaking, they call out B's name while talking about matters concerning A. This is the mind-consciousness being somewhat confused; Manas is not. The older a person gets, the weaker the function of the subtle sense faculty, and the more confused the mind-consciousness becomes. Although Manas is not confused, bodily, verbal, and mental actions are all created jointly by the mind-consciousness and the five sense consciousnesses, inevitably leading to various confusions and obstacles.

To ensure our Buddhist study and cultivation does not waste effort and lose its merit, how should we cultivate? We should not stop at the level of the mind-consciousness's understanding, thinking, analysis, recitation, and memorization. We should diligently cultivate dhyāna, contemplate within dhyāna, immerse the learned Dharma into the mind of Manas, and then within dhyāna, allow Manas to ponder, achieving direct experiential realization (pratyakṣa-pramāṇa). Only by using Manas more can true wisdom be developed, allowing wisdom to continuously grow, extend to future lives, be enjoyed life after life, increase life after life, and ultimately culminate in perfect Buddhahood.

VIII. The Dialectical Relationship Between Theory and Fact

Practice yields true knowledge. Practice is fact; true knowledge is theory. Theory originates from practice. Practice and true knowledge are not merely complementary; they are a unified relationship of mutual reinforcement, with practice preceding theory. Those who have not practiced must practice according to correct and true theories to verify whether the theory is correct. To verify theory, one must also practice. Without the ability to practice, not knowing the method of practice, one cannot prove whether the theory is correct nor arrive at the correct theory.

Whether some facts are indeed facts is also debatable. What appears superficially to be a fact may not actually be one; what does not appear to be a fact may actually be one. This requires wisdom to discern; without wisdom, one cannot discern it. Wisdom is the mastery and possession of correct theoretical methods, using these methods to guide practice, and in practice, examining the so-called facts, only then can one arrive at correct and reasonable results.

IX. The Level of Wisdom of Universal Characteristic Wisdom (总相智, sāmānyalakṣaṇa-jñāna) Upon Initial Awakening

A lay disciple asked: "Master, upon initial awakening and realization of the Tathāgatagarbha (如来藏), Universal Characteristic Wisdom arises. Using this wisdom to observe the Tathāgatagarbha, within what scope can it observe?"

I replied: This scope is not very large at the initial awakening; the observation is not universal. The scope is limited to the simple functioning of the five aggregates (skandhas), relatively rough. It is difficult to observe the Tathāgatagarbha within complex functioning. It mainly focuses on the form aggregate (rūpa-skandha) and the formations aggregate (saṃskāra-skandha). The feeling aggregate (vedanā-skandha) can be observed roughly, but not much or deeply. The perception aggregate (saṃjñā-skandha) and consciousness aggregate (vijñāna-skandha) are more difficult to observe. All observations are rough and general, unable to penetrate into details; the observation is not deep or subtle.

However, this observation is direct perception (pratyakṣa), meaning present-moment observation. At the very moment the five aggregates are functioning, one sees if it is seen; if not seen, it is not seen. It does not fall into momentary thinking; there is no appearance of language, written words, sounds, or falling into the state of thinking, analyzing, or pondering. Once it falls into thinking, it is no longer direct present-moment observation. During investigation, if language, written words, or sounds appear, it is certainly due to insufficient dhyāna; the function of the mind-consciousness's intellectual understanding has gained the upper hand, and the function of Manas has weakened; it is not direct wisdom. Therefore, direct perception must involve Manas personally being present, observing, discovering, and witnessing; it is not the mental fabrication or filling-in of the mind-consciousness. Ancient Chan masters testing their disciples would often strike with a stick the moment the disciple hesitated, wanting to describe with language, not allowing them to fall into intellectual understanding.

The operation of the mind-consciousness's thinking is obvious, especially the thinking of the mind-consciousness alone; it is not direct perception. Only what is observed simultaneously with Manas is direct perception. The mind-consciousness plays an auxiliary role, not a leading one. The less its proportion, the deeper the wisdom, the more it is direct perception, the less it can be denied, the less one can regret it, and it is not hesitant but very firm, decisive, and without doubt. Clearly, this kind of direct observation is very difficult, requiring both high skill and wisdom.

After the Sixth Patriarch (Huineng) in the Tang and Song dynasties, it is said that over a thousand people attained awakening. There are 1,700 Chan gong'ans (kōans) passed down, but not all of these are pure experiential realization; some are intellectual understanding (解悟), and the exact number cannot be verified or counted. From the few words in their awakening verses and the brief dialogues, descriptions, and hints, because there are no details, one cannot distinguish from them whether it was experiential realization or intellectual understanding. Even if they all had dhyāna, it does not prove that all who have dhyāna must have experiential realization; of course, those without dhyāna cannot have experiential realization. Only those who awakened precisely during deep investigation by Manas in dhyāna, seeing instantly without falling into the mind-consciousness's thinking, count as experiential realization. Those leaning towards the mind-consciousness are intellectual understanding, or not even that. Of course, if it is true intellectual understanding, through cultivating dhyāna and strengthening Manas's investigative skill, it can transform into experiential realization.

To have this kind of investigative skill, dhyāna is essential. To have dhyāna, the physical body must have gathered qi (vital energy). When qi gathers, the body becomes stable; when the body is stable, the mind becomes stable. To gather qi, first, the physical body must be healthy, with smooth qi and meridian circulation, able to form a strong momentum to gather the mind. Second, one must not be scattered in miscellaneous thoughts, not fantasizing or mentally wandering, meaning not clinging to dharmas – able to let go of worldly affairs. If the physical body lacks sufficient qi, it cannot gather qi. To have sufficient qi, one can practice qi cultivation, supplement qi, or use dietary or herbal supplements. Once qi arises, one must follow its movement, letting body and mind become quiet. Once the qi momentum forms, dhyāna appears. Therefore, one should still cultivate early, while the body is healthy and energy is sufficient, not waiting until old age when the body declines and nothing works, then remembering one should cultivate – by then, it’s probably too late, and the skill cannot be developed. Although cultivation is not about cultivating the body, without the body's cooperation, how can one cultivate?

A seventy-five-year-old lay disciple spoke with me on the phone; his voice was loud as a bell, his inner qi very strong. Upon hearing it, I felt this momentum surpassed mine and that of many twenty or thirty-year-olds. Listening to his voice, he could easily live another twenty years. I asked about his dhyāna; he said it was very good, reaching the level of using Manas for investigation, without distracting thoughts, and the qi sensation was very strong. I asked about his wisdom state; he asked me about the Universal Characteristic Wisdom upon initial awakening, the scope within which it can observe the functioning of the Tathāgatagarbha. Upon hearing this, I understood that in recent years, his skill and wisdom had greatly advanced; his mental capacity and perspective were broad, his wholesome roots deep – he is someone destined for great accomplishment.