Compilation of Daily Discourses
Chapter Nine: Training the Manas
I. The Difference Between Observation, Visualization, Examination, and Imagination
Observation generally refers to objective scrutiny: whatever is presently occurring is observed as it is. This is also called direct perception or intuitive observation. Imagination, on the other hand, conjures what is not presently real—a mental fabrication detached from the current state or facts. It is the opposite of direct perception and intuitive observation, being instead an activity of the sixth consciousness (manovijñāna). It is a major hindrance in cultivation and realization.
As mentioned in recent daily-life training posts on the manas, focusing on the tip of an incense stick is done by the sixth consciousness to guide the manas in observing the incense tip. The sixth consciousness should not indulge in random thoughts, imagine anything, create mental images, or disturb the manas’ observation. What is there to imagine about an incense tip? Why complicate matters with mental imagery? If the deluded thoughts of the sixth consciousness cannot cease, the manas cannot settle. An unsettled mind cannot observe. Observation with meditative absorption (dhyāna) is true observation; without meditative absorption, it is merely the scattered thoughts of the sixth consciousness. Training the manas simultaneously trains the sixth consciousness. First, train the sixth consciousness to be free of deluded thoughts and distractions. Once the sixth consciousness is purified, the manas is nearly trained. Only then can true observation—observation without the stirring of the sixth consciousness—be discussed. One may then enter into contemplation (vicāra) and subsequently attain samādhi, where observation and contemplation bear fruit.
In the Four Foundations of Mindfulness, observing the impurity of the body includes observing the breath and the skeleton. The breath is a presently existing phenomenon; observing it is called examination or direct observation. The skeleton may or may not be presently visible, but everyone has seen one and knows what it is—no imagination is needed. Observing the breath or skeleton can be called examination, direct observation, or visualization.
Observing feeling as suffering: feeling is personally experienced, either presently or in the past. No imagination is needed. Observing feeling is called examination, direct observation, or visualization.
Observing the mind as impermanent: the mind is the presently existing and functioning deluded mind, which one can perceive directly. No imagination is needed. Observing the mind is called examination, direct observation, or visualization.
Observing phenomena as devoid of self: phenomena refer to the truths we cultivate, such as the Four Noble Truths, the Thirty-Seven Aids to Enlightenment, the Five Hindrances, the Five Aggregates, the Eighteen Elements, etc. These are presently existing phenomena requiring no imagination. Observing phenomena is examination, direct observation, or visualization.
However, due to insufficient wisdom, one may fail to correctly perceive presently existing phenomena and instead rely on the thinking and imagination of the sixth consciousness. This prevents direct perception (pratyakṣa) through observation. Even a simple phenomenon like breathing cannot be directly observed by many, who instead rely on the sixth consciousness’s thinking and imagination. Once the sixth consciousness stirs, it obscures the manas, rendering direct perception and contemplation inactive. The resulting understanding is then false.
In visualizing the Buddha while reciting his name, place a Buddha statue or image before you. The sixth consciousness gazes at the image, while the manas directly observes it. When meditative absorption is insufficient, the sixth consciousness assists the manas in observation, involving some analysis. Once meditative absorption deepens, the analysis of the sixth consciousness is discarded, and the manas alone engages in direct perception. When samādhi arises, the direct perceptual realm of the manas’ observation manifests, realization occurs, and visualization of the Buddha is accomplished. At this stage, regardless of whether the sixth consciousness thinks of the Buddha image, the image will appear—unaffected by the sixth consciousness. Body and mind abide in samādhi. Whatever cannot be controlled or directed by the sixth consciousness is the direct perceptual realm of the manas, which is genuine and reliable.
The sixteen contemplations in the Sūtra of Contemplation on Amitāyus lack reference points and are difficult to visualize. This relies on one’s own vow-power and the blessing power of Amitābha Buddha and other Buddhas and bodhisattvas. The first contemplation, the contemplation of the sun, uses the setting sun as a reference. The subsequent fifteen contemplations lack any reference points and cannot rely on the sixth consciousness’s thinking or imagination. Even a single blade of grass or tree in Sukhāvatī is unimaginable, let alone the numerous landscapes and treasures unheard of on Earth, which simply do not exist here. How, then, can one contemplate them? However, once the first contemplation of the sun is accomplished and the mind abides in samādhi, the contemplation of the manas opens. With the added blessings of Buddhas and bodhisattvas, the second and third contemplations may then be accomplished. After the third contemplation is accomplished, regardless of circumstances, samādhi never vanishes again and remains until the moment of death, at which point one is reborn in Sukhāvatī within this samādhi. The permanent maintenance of the samādhi state is the result of the blessings of Buddhas and bodhisattvas; otherwise, it cannot be sustained. Thus, if the first contemplation is not accomplished and one directly practices the later contemplations, it is extraordinarily difficult—beyond imagination.
II. How to Train the Manas to Think and Solve Problems
When encountering a problem, do not rush to analyze or conclude with the sixth consciousness. If the matter is not urgent, calm the mind, eliminate distractions as much as possible, and focus solely on the issue at hand. Do not analyze, reason, judge, or conclude with the sixth consciousness. Empty other thoughts and fixate on the problem. Avoid internal language or mental chatter. Silently focus on the problem, yet the mind is not empty—it is not ignoring the issue. Instead, the manas suspends the problem within, quietly pondering it.
The sixth consciousness does not analyze, yet the manas faces the problem, thinking and pondering without language or sound. Without experience or a refined mind, one may not sense the manas’s mental activity, but it indeed possesses immense mental activity, merely obscured by the sixth consciousness’s activities. Some people have weak manas energy and feeble thinking power due to excessive, fragmented distractions that disperse energy, leading to insufficient mental strength. They cannot concentrate on a problem or resolve it perfectly, reasonably, or deeply.
One major reason sentient beings lack wisdom is their abundance of distracting thoughts—a chaotic mind without a clear focus or priority. Like a combat team whose members act independently, dispersing the team’s strength, unable to unite into a powerful force to bravely and successfully confront adversaries, resulting in defeat against every opposing force. Another major reason is insufficient merit—a severe lack of blessed virtue. Without the support of merit, this will not be discussed further.
To enhance wisdom, especially the wisdom of the manas, eliminate distractions and develop the ability to concentrate the mind on few, important, and critical issues. To achieve this, suppress the sixth consciousness, use it sparingly, and minimize its linguistic and auditory functions. Avoid constant internal dialogue or monologue. Occasionally, internal monologue is acceptable, but beyond that, there should also be focused contemplation by the manas. While the sixth consciousness monologues, the manas contemplates, both focused on the same matter. At this point, the manas’s energy intensifies, concentration deepens, and it breaks through inner darkness and ignorance, uncovering the root of the problem and resolving it fundamentally.
When the manas contemplates clearly, it resolves problems at their root. Issues understood by the sixth consciousness, even if resolved, remain incomplete, unstable, and unreliable—moreover, they are difficult to resolve. Because the manas is the sovereign consciousness, problems it resolves itself do not lead to regret. Those resolved by the sixth consciousness’s analysis easily lead to regret and changes of mind. Fickle people habitually use the sixth consciousness instead of the manas; they are superficial. Indecisive people who rely on others are unaccustomed to contemplating with the manas, instead habitually using the sixth consciousness. Because their own sixth consciousness is unreliable, they have no choice but to depend on others.
Contemplating and resolving problems with the manas, though steady, reliable, thorough, and direct to the root, is often slower—deep thinking takes time, while shallow thinking is faster. Like digging a well: digging deep requires effort and is slow; digging shallowly requires little effort and is fast. But digging slowly yields water; digging fast yields none. Thus, slow is fast, and fast is slow—the results differ. Therefore, do not seek speed; prioritize quality. Our approach to thinking and problem-solving is the same: deep contemplation and decision-making require time, but meticulous work yields perfect results. A person accustomed to deep thinking and using the manas generally thinks and acts slowly but achieves better results, makes fewer mistakes, and rarely regrets.
To achieve effective problem-solving, do not rush. Deliberate deeply, contemplate and decide with the manas, and train the manas’s thinking power. Practice concentration and observation without language or sound. With prolonged training, when the manas is used skillfully, one discovers that contemplating with it is profoundly meaningful and fascinating—increasingly captivating, making one reluctant to stop. Thus, one prefers solitude, dislikes disturbance, and gains ever-deepening wisdom, solving problems with increasing ease. A person with a well-trained, habitually used manas appears profound, substantial, and distinctive—with deep thoughts, unique insights, strong abilities, and, crucially, steadiness, reliability, and trustworthiness, without constant changes of mind.
III. The Relationship Between Principle (Dao) and Method (Shu)
Training the manas belongs to the category of method (shu). If the height of principle (dao) is not reached, relying solely on method will never lead to realizing the truth (jian dao). One can only apply method in worldly affairs to make a living. Yet, once principle reaches a certain height, method requires no training—it naturally manifests. Because principle is fundamental, while method is secondary. Principle is the mind; method arises from the mind—it is a state of mind. When the mind is accomplished, method naturally accomplishes itself, following like a shadow. If one deeply craves a certain dharma, constantly dwelling on it without other thoughts, this dharma will inevitably penetrate the bones, etching itself into the manas’s mind. Though stars shift and time passes, it remains unwavering day and night, and method manifests spontaneously without seeking.
Everyone has personally experienced moments when the manas’s energy and attention are highly concentrated and it can independently evaluate certain principles—they simply overlook this. For example, when the manas particularly likes, is interested in, cares about, is shocked, shaken, surprised, terrified, delighted, excited, angry, or indignant—these are moments when the manas is unified. The sixth consciousness cannot participate; the manas needs no assistance from it. Immersed entirely in the current situation, it engages in deep perception, experience, and contemplation. At this point, without stirring the sixth consciousness, the manas alone digests the received information or sensory objects, often leading to stunned silence, daze, or shock. Here, the sixth consciousness does not think—it is like a fool. The manas itself contemplates deeply and swiftly, discovering previously unseen facts and truths. Upon discovery, the sixth consciousness feels “so it is” and understands the truth of the matter. Extracting and refining such experiences from daily life to form a method guiding one’s cultivation and realization allows practice to enter a deeper level.
The refined experience encompasses both principle and method. Principle is the mind—the state of mind. From the perspective of Buddhist practice, it is bodhicitta—the attitude toward the Dharma, the roots of virtue and merit. Method is skill and technique, attained after principle through cultivation and training, after which results await.
Regarding the principle of generating bodhicitta, I have spoken little, causing most disciples to lack sufficient understanding. They exert effort mainly on method, yet progress is slow. Generating bodhicitta belongs to foundational study. Disciples learning from me should have already attained it without my specific teaching. My energy does not permit me to cater to beginners’ needs; I lack the strength to cover all contents required for sentient beings’ study and practice.
IV. The Method of Training the Manas in the Satipaṭṭhāna Sūtra (Manas Training Chapter)
The observation method taught by the World-Honored One in the Satipaṭṭhāna Sūtra is the method of training the manas. First, regarding breath observation, the World-Honored One instructed disciples to observe truthfully—to observe the present state of the breath as it is, without adding the thinking or imagination of the sixth consciousness. The sixth consciousness is only responsible for guiding the manas to the breath—nothing more. Do not stir thoughts or create complications. How does the sixth consciousness guide the manas to the breath? The sixth consciousness simply fixes attention on the breath, watching it without language or monologue. At this point, the manas cannot command the sixth consciousness and cannot grasp other dharmas—it can only follow the sixth consciousness’s focus to observe the breath.
During breath observation, the sixth consciousness knows the in-and-out, long-and-short states of the breath without any processing. Gradually, the manas abandons all other conditions and, together with the sixth consciousness, focuses on observing the breath, knowing each present state of the breath. This gradually becomes habitual, almost automatic—observing the breath while walking, standing, sitting, or lying down. Forming this habit is crucial. Once the habit is established, it becomes sovereign. Over time, when conditions ripen, the truth of the breath—the emptiness of the physical body and the absence of self—is discovered. Observing other dharmas follows the same approach: tether the wild horse of the manas, keeping its mind fixed on the matter. When the mind becomes as fine as a hair, truth is discovered. If the manas is not tethered, it scatters like a monkey or horse, attention disperses, wisdom does not arise, truth cannot be discovered, and one drifts endlessly in the flow of birth and death.
The Satipaṭṭhāna Sūtra is excellent. Its practice method spans both Mahāyāna and Hīnayāna. Its approach is honest observation—truthful observation without other thoughts or processing. The sixth consciousness guides the manas; the manas suppresses the delusions of the sixth consciousness. Through mutual cooperation, one realizes the absence of self in the five aggregates. This practice gate penetrates the observation and realization of all dharmas and future cultivation. In future encounters with the Dharma, one will automatically observe in this way, making realization easier. The observation method taught in the Satipaṭṭhāna Sūtra—the method of training the manas—guides and restrains the manas, forming the habit of observation. Later, success will naturally follow, as if effortless action (anābhoga-caryā) manifests spontaneously, inevitably opening wisdom.
V. The Method of Training the Manas in the Śūraṅgama Sūtra: Observing the White at the Nose Tip (Manas Training Chapter)
Śūraṅgama Sūtra Original Text: Sundarananda rose from his seat, prostrated at the Buddha’s feet, and said: “When I first left home to follow the Buddha on the path, although I upheld the precepts, my mind in samādhi was always scattered and restless. I had not attained the state beyond outflows. The World-Honored One taught me and Kaudinya to observe the white at the nose tip. Initially, I diligently observed for twenty-one days and saw the breath entering and leaving my nose like smoke. My body and mind became inwardly luminous, perfectly penetrating the world, everywhere empty and pure like lapis lazuli. The smoky appearance gradually vanished, and the breath at the nose became white. My mind opened, outflows were exhausted, and all in-and-out breaths transformed into light, illuminating the realms of the ten directions. I attained arhatship. The World-Honored One predicted I would attain bodhi. Asked about perfect penetration, I answer that through the dissolution of breath, prolonged breath practice gives rise to illumination. With perfect illumination, outflows are extinguished—this is foremost.”
Explanation: When Sundarananda first left home, his scattered mind prevented him from attaining samādhi or realizing the state beyond outflows. The World-Honored One taught him and Kaudinya to observe the white at the tip of their noses. After only twenty-one days, Sundarananda saw the incoming and outgoing breath at his nose like smoke. His body and mind became inwardly luminous, perfectly penetrating the entire world as empty and pure, clear as lapis lazuli. Gradually, the smoky appearance of the breath vanished, turning white. In this samādhi, wisdom opened, afflictions were exhausted, all breath from the nose tip transformed into light illuminating the ten directions, and he attained arhatship. The World-Honored One predicted his future attainment of unsurpassed bodhi. His perfect penetration method was dissolving the breath at the nose tip. Over time, wisdom arose; once perfected, outflows were extinguished.
Sundarananda’s samādhi attainment was the result of the manas’s observation—a realization through cultivation, not analysis by the sixth consciousness. Any function of the sixth consciousness cannot perceive the truth and essence of things; thus, it cannot yield results. Results arise from the manas’s realization because the manas can perceive the truth of things, the truth of the great cosmos, and the empty nature of the five aggregates. These truths cannot be conceived by the sixth consciousness’s thinking because the dharmas contacted by the sixth consciousness are separated by one layer from those contacted by the manas—rendering them more false. The manas is closely connected to the ālayavijñāna (storehouse consciousness); the dharmas it contacts are “substance-supported perceptions” (dài zhì jìng) directly derived from the essential realm, with no intermediate dharmas. The dharmas contacted by the sixth consciousness are transformations reappearing after the manas’s contact. For the sixth consciousness to perceive truth is extremely difficult—it must rely on the manas.
I have not practiced this method myself and cannot explain the specific process or supreme results in detail. However, the general starting point is objective observation—without adding the analytical function of the sixth consciousness toward the breath. Use the manas’s intuition to directly perceive the breath at the nose tip, gradually achieving single-mindedness. With equal balance of concentration and wisdom, enter samādhi. In any observation method, once the thinking and other functions of the sixth consciousness are engaged, one departs from the state of observation, leaves the present realm, becomes untruthful, and the results are unreliable—samādhi does not arise. The more the sixth consciousness is used, the greater the obstruction to the manas’s observation, and the farther one strays from the path.
Thus, to train the manas’s observation, use direct observation. Eliminate the thinking of the sixth consciousness, allowing it only a guiding role, leaving the rest to the manas. The manas’s observation is objective and actual—not divorced from reality through false imagination. It can lead the transformation of realms, turning realms according to mind rather than mind according to realms, thereby transforming body and mind. The starting point seems simple, but the actual work is difficult. The reason lies in psychological entanglements—too many worldly affairs bind the mind, preventing it from entering a quiet, unified state of observation. Without concentration and wisdom, realization cannot be discussed.
VI. The Wondrous Observation Method for Eradicating Sexual Desire
Śūraṅgama Sūtra Original Text (Volume Five): (Ucchuṣma) I often recall that in the distant past, my nature was full of greed and desire. A Buddha named King of Emptiness appeared, teaching that those with excessive lust become like a gathering of fierce flames. He taught me to observe the cold and warm energies throughout my hundred bones and four limbs. With spirit-light inwardly concentrated, I transformed my lustful mind into the fire of wisdom. Since then, all Buddhas have called me Fire Chief. Through the power of the fire-light samādhi, I attained arhatship. I vowed that whenever Buddhas attain the Way, I would serve as a guardian, personally subduing demons and adversaries. Asked about perfect penetration, I answer that through thorough observation of the body and mind’s warm touches, unobstructed and flowing, all outflows were extinguished, great precious flames arose, and I ascended to unsurpassed enlightenment—this is foremost.
Explanation: Ucchuṣma recalled that in the distant past, he was heavily afflicted by lust. King of Emptiness Buddha taught him that those with excessive lust, due to their desires, are like a tribe engulfed in fierce flames, burning their body and mind, constantly experiencing scorching agony and unrest. To escape this torment, the Buddha taught Ucchuṣma a wondrous method to counteract lust: daily observation of the cold and warm energies throughout his hundred bones and four limbs, from head to toe and toe to head.
This observation starts with the fire element, manifested in the body as temperature—cold or heat—pervading the entire body, inside and out, across the hundred bones and four limbs. The Buddha instructed Ucchuṣma to observe all bodily cold and warmth. After some time, Ucchuṣma’s body and mind underwent a great transformation: “Spirit-light inwardly concentrated, transforming excessive lust into the fire of wisdom.” What is spirit-light? It is mental vigor, energy, attention, and mental strength—primarily the spiritual power of the manas. Not only did the attention of the six consciousnesses cease scattering outward, but more importantly, the energy of the manas stopped leaking outward through lustful expression. Instead, it concentrated inward, fully applied to observing the body’s cold and warmth. This energy, originally meant for outward expression, transformed inward into observational power and wisdom-power, giving rise to the light of wisdom—the fire of lust became the light of wisdom.
The Buddha’s method does not forcibly suppress lust but skillfully transforms and redirects it. The same energy and passion are redirected elsewhere—toward developing wisdom and liberation. How ingenious! Suppression causes pain and struggle, like quitting gambling or drugs—unbearable. Transformation redirects the fire to its source, repurposing it. After full utilization, the fire-light samādhi arises. Body and mind radiate vitality, afflictions and outflows are exhausted, and one attains great liberation and cool stillness, becoming an arhat. Ucchuṣma’s perfect penetration method was: single-mindedly observing all cold and warm touches throughout the hundred bones and four limbs. The fire element within the body flowed unobstructed throughout, no longer hindered or stagnated by lust. Thus, all afflictions were eradicated, and great wisdom transcending the three realms arose, leading to the path of unsurpassed enlightenment.
The same applies to observation starting from the earth, water, wind, or space elements—all involve observing the contact between the body and sensory objects. Lust belongs to the fire element, while broad desire belongs to the water element. One can observe the water element within the body as no different from that outside, both empty, thereby eradicating desire and exhausting outflows. Anger also belongs to the fire element; similarly, one can observe the fire of the mind returning to emptiness, eradicating anger and attaining liberation. Any dharma among the five aggregates can serve as an object of observation, leading to the path, eradicating afflictions and outflows, and attaining nirvāṇa and liberation.
VII. How Must Observation Be Conducted to Realize the Truth?
Śūraṅgama Sūtra Original Text: (Śuddhipanthaka) The Buddha, pitying my dullness, taught me to dwell peacefully and regulate the in-and-out breath. At that time, observing the breath, I exhaustively examined its subtle arising, abiding, changing, and ceasing—all activities momentary. My mind suddenly opened, attaining great unobstructedness, even exhausting outflows, and I became an arhat. Abiding at the Buddha’s seat, I was certified as beyond study. Asked about perfect penetration, as I realized it, returning the breath to follow emptiness is foremost.
Explanation: The Buddha taught Śuddhipanthaka to dwell peacefully in one place and regulate the out-breath and in-breath. Regulation simultaneously involved observing the breath. While observing the breath, Śuddhipanthaka perceived it as extremely subtle—so subtle it nearly ceased. He also observed the subtle processes of the breath’s arising, abiding, changing, and ceasing, even discerning that each in-breath and out-breath is momentary—a process occurring instant by instant, not continuously or as a whole. It is a segmented, mechanical process and program—pieced together.
At this point, he suddenly realized the breath was empty and illusory—unreal. Śuddhipanthaka’s mind instantly opened, awakening to the emptiness and selflessness of his five aggregates. No longer obstructed by these impermanent dharmas, he immediately exhausted afflictions and attained the fourth fruition of arhatship. His observation experience was: reflecting on the source and destination of the breath until discovering both were empty—the entire process of the breath’s arising, abiding, changing, and ceasing was empty, utterly unobtainable.
Observing the breath is the latter part of breath observation. The initial part observes the air entering and leaving the nostrils—this is relatively coarse and easy to observe. Once the air enters the body, it gradually becomes prāṇa connected to the channels—this part is subtler. Very subtle prāṇa may even be unrelated to the breath at the nostrils. It is the body’s automatic prāṇa circulation, which continues slowly and faintly even if breathing stops—as in the fourth dhyāna, where breathing ceases yet one does not die. How does prāṇa arise? The body has pores; external air enters through the pores, transforming into prāṇa, which propels blood flow to sustain basic life activities.
Outside the fourth dhyāna, such minimal prāṇa cannot propel rapid blood flow. The body’s blood nutrient supply becomes insufficient, causing suffocation and discomfort. The fourth dhyāna is the absorption of abandoning thought and attaining purity—without mental activity, it requires less qi and blood. The nutrient supply from pore breathing suffices.
Prāṇa’s main base is in the dāntián (elixir field). From there, it circulates throughout the body. Observing the breath primarily means observing prāṇa in the dāntián region—each rise and fall of the dāntián is one breath. When energy is abundant and the mind finer, one observes prāṇa circulating throughout the body. Prāṇa may be coarse or fine, rapid or slow. When observing, merely perceive its circulation dispassionately, objectively, without any mental additions. As meditative absorption deepens and the mind becomes extremely refined, one observes prāṇa circulating very faintly and slowly—segment by segment, not seamlessly connected, as if pieced together, feeling unreal.
This is like observing a ring of fire. Normally, a ring of fire appears as a ring, unaware it is formed by a torch swung rapidly—there is no ring at all; it is an illusion, a misperception. Once the mind is refined and observed closely, one discovers it is not a ring but the torch moving point by point along a fixed circular path. Instantly enlightened, the mind realizes there is no ring—the torch is also empty. The mind suddenly empties, liberating itself. No longer bound by the ring of fire, one no longer spins around it day after day, finding no rest.
Observing the breath and all dharmas follows this principle. Observing to the end, one discovers nothing exists—no thing, person, or dharma—all is empty. Thus, truth is realized. Simply by truthfully observing the arising, abiding, changing, and ceasing of dharmas, one can instantly realize the truth. With clear understanding of the observation’s direction, mastery of the correct method, and sufficient practice, realizing the truth is not difficult. The difficulty lies in the mind not being devoted to cultivation—still valuing and clinging to worldly dharmas, unwilling to let go. Mental attitudes are decisive.
Due to ignorance, sentient beings have coarse minds without meditative power. They perceive everything as illusion yet regard all worldly dharmas as real, without doubt. Thus, they desperately grasp at all dharmas, ending up battered, scarred, even sacrificing their lives—yet they stubbornly strive, glorifying it as hard work, great ambition, proactive spirit, career dedication, ideals, responsibility, and duty. For the sake of empty dharmas devoid of any real person or matter, they pay any price—truly foolish beyond words.
