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

Chapter Ten: The Relationship Between Manas and Attaining the Fruits of Practice (2)

11. How to Avoid Conceptual Understanding

Many people nowadays worry that they might fall into conceptual understanding during their practice in the Mahayana or Hinayana paths, hindering their future realization. Therefore, the question arises: how to avoid conceptual understanding.

What is the state of conceptual understanding? Conceptual understanding means being very familiar with the Dharma principles, having a clear grasp of the approach to practice in both Mahayana and Hinayana, almost knowing for certain that "this is the principle, this is how it is," as if there are no more doubts. However, this still remains at the level of conceptual comprehension (adhimukti) of the Dharma, still distant from actual realization. Although many people at this stage believe they have attained enlightenment and are easily guided or certified as having done so, beyond conceptual comprehension lie mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Only when the final, true wisdom—the wisdom of manas—is developed is it genuine enlightenment. Before this, there is a long and arduous path that must be traversed, a path extremely difficult and trying to endure, requiring perseverance, diligent effort, vow power, faith power, patience power, and compassion power to overcome, reaching the temporary endpoint, or what can be called the goal or destination.

After the conceptual comprehension of the Dharma by the consciousness (vijñāna), it must further permeate and lead manas to also achieve conceptual comprehension. Even after manas achieves conceptual comprehension, it is not yet enlightenment. It is necessary to develop uninterrupted mental continuity of mindfulness (smṛti-bala). Only when mindfulness matures can concentration (samādhi) arise. Only when concentration is fully developed can wisdom be developed, giving rise to the wisdom of seeing the path (darśana-mārga) in Mahayana or Hinayana, recognizing that path, realizing that path, and confirming that path. Only then can one never regress from the Mahayana or Hinayana Bodhi path and never lose the merit of seeing the path. Otherwise, encountering conditions, one can easily regress from the Bodhi path. This is because the consciousness understands conceptually, but manas has not yet comprehended; it is perfectly normal for manas to deny what the consciousness previously understood conceptually. This regression is also a regression of consciousness; it is the consciousness not acknowledging, but manas itself has not regressed because manas never entered the path in the first place, never saw the path. How could it then "turn its back" or "regress"? This so-called regression is merely agitation outside the gate before seeing the path. Once one enters the gate, due to the true samādhi state of balanced concentration and wisdom, one becomes quiet, the mind becomes empty and still, fundamentally incapable of agitation.

The three steps—conceptual comprehension, mindfulness, and concentration—are all crucial; without the former, the latter cannot arise. Among them, the transition of Dharma principles from consciousness to manas is a critical point. Once manas recognizes the Dharma, doubt (vicikitsā) will arise, a constant, nagging doubt. When it reaches a certain point, meditation (dhyāna) will inevitably appear. Beyond this lies the two crucial passes of cultivating concentration and investigating Chan (contemplation/meditation). After achieving a certain level of conceptual comprehension of the Dharma, how does one enhance concentration, and how does one investigate? For example, regarding the principle of severing the view of self, one may already have a general understanding in mind; the idea of non-self is roughly clear. This still does not constitute realization. How should one practice further from here? At this stage, some people lack concentration, while others have some but it is insufficient. Naturally, the primary task is to find ways to cultivate concentration and enhance its power.

After concentration is enhanced, manas contemplates within that concentration the connotation and denotation related to "I," integrating all Dharma principles concerning "I" one by one, thereby understanding what "I" is. Through thorough contemplation, it is possible to sever the view of self. However, these contents are too numerous and profound to be fully contemplated at once. It requires progressing bit by bit, from the shallow to the deep, from the surface to the core, with the connotation becoming increasingly profound and the denotation increasingly broad, until the entire "I" is clearly laid out in the mind.

The above is the method of investigation and realization within concentration. Applying effort through this method avoids conceptual understanding. During investigation, the consciousness should try to forget the finer details of the learned Dharma principles, not passing them on to manas, or not treating the finer details as the ultimate answer. One should develop doubt towards the Dharma, have questions; the deeper the doubt, the better. One should ask "why" repeatedly. What the consciousness learns and knows is only "knowing what" but not "knowing why." Through investigation, manas comes to understand the "why," and wisdom continuously grows, which can be carried into future lives.

In fact, much of the Dharma doesn't need to be "learned." Learning Buddhism is not about becoming a theoretician or debater, nor is it about becoming a jack-of-all-trades or an encyclopedia. Through genuine investigation and contemplation, one will comprehend by analogy; Dharma principles will gradually expand and become integrated. Dharma principles previously unknown or not understood will, through deep contemplation, be thoroughly integrated one by one. Dharma that has been integrated becomes one's own possession, not learned from others. In this life and future lives, one cannot forget it even if one tries; it comes to mind immediately without needing thought. People with deep wisdom all realize the Dharma themselves, investigate the Dharma themselves, rather than learning others' Dharma. What is learned from others is not one's own; it is forgotten after death, and one has to learn it anew in the next life. Many people seem erudite, discussing Dharma principles eloquently and fluently, appearing unimpeded in debate, yet not a single Dharma principle is truly penetrated, not a single one is genuinely realized. Abundant knowledge does not signify true understanding of the Dharma, nor does it represent true wisdom. Once consciousness disappears, it is nothing.

In the stage of extensive learning (bahuśruta) for Mahayana and Hinayana Dharma, it is sufficient to grasp the general outline with clear context; there is no need to learn everywhere and hear everything. Learning more of the same or similar Dharma does not increase wisdom; true wisdom is born through investigation. Investigating one point gives birth to a bit of wisdom, while simultaneously comprehending by analogy, realizing more Dharma, connecting them bit by bit, thus understanding a great many Dharma principles—and understanding them truly, even being able to apply effort while asleep. Once the train of thought is clear, it no longer requires the reminder or guidance of consciousness. Therefore, when consciousness is absent, manas can still investigate alone.

12. Only When Manas Attains the Fruit Is It Not Lost

The conceptual understanding of consciousness cannot eradicate any afflictive bonds (saṃyojana) because the bonds are the bonds of manas; they are the ignorance (avidyā) of manas. Consciousness cannot replace manas in dispelling ignorance or severing the three fetters (trīṇi saṃyojanāni). The conceptual understanding of consciousness fundamentally cannot eliminate the doubt of manas; regression is certain in the future. However, when manas severs the bonds and severs the view of self, it will never regress or deny it. Even encountering extremely adverse conditions, one might lie and say one is not someone who has severed the view of self, not a Bodhisattva, but the manas within will never lose the confidence and the insight of wisdom. No matter what, manas will remain firm and steadfast, never losing the Bodhi path.

Regression or not is a problem of consciousness; manas cannot regress. Its solidified wisdom cognition does not change due to external forces. Sentient beings, because of that "I," transmigrate through life and death for countless eons, suffering endlessly in hell, yet have not severed the view of self. How could someone whose manas has attained the fruit and realized the mind (明心) easily regress? Is thought so easily changed? When manas realizes the Dharma, its thought changes and will not revert; otherwise, even becoming a Buddha could revert to being an ordinary being. If realization by manas could regress, it would be a very strange thing. If thought were so easily changed, severing the view of self and attaining enlightenment would be extremely easy, and becoming a Buddha would be extremely easy. Why then the arduous cultivation spanning three immeasurable eons (asaṃkhyeya-kalpas) before finally attaining Buddhahood?

13. The Attainment of All Dharmas Lies in Manas

Sentient beings all mistake the functions of the five aggregates (pañca-skandha) as "I," especially mistaking the perceptions of the consciousness aggregate (vijñāna-skandha)—the six consciousnesses—as "I" and "mine," clinging to their own feelings (vedanā). For this, they create all kinds of wholesome and unwholesome karmic actions, even resorting to unwholesome deeds, thus sinking into the cycle of birth and death to suffer retribution. Where do the perceptions of the six consciousnesses come from? They arise after the contact (sparśa) between the sense faculties (indriya) and their objects (viṣaya). Afterwards, manas takes these perceptions as "I" and clings to them, creating actions of ignorance driven by craving. To be liberated from birth and death, one must contemplate the illusory and unreal nature, the nature of suffering (duḥkha), the nature of emptiness (śūnyatā), and the nature of non-self (anātman) of the perceptions of the six consciousnesses. Knowing that perceptions are empty and illusory, one no longer emphasizes them. As the mind gradually becomes empty, one can sever the view of self, no longer clinging to perceptions. Then, the afflictions (kleśa) of greed, hatred, and delusion will fade and be eliminated, and one will cease creating actions of ignorance. Being able to contemplate perceptions as empty is extremely important. The five aggregates are without self; perceptions are also not self—this is a crucial concept.

The perceptions of the six consciousnesses are relatively easy to observe, but the hidden perceptions of manas are crucial and pivotal. Because manas has perceptions, it has afflictions of greed, hatred, and delusion, and because it clings to perceptions, it prompts the six consciousnesses to create karmic actions. Manas considers all dharmas to be "I" and to belong to "me," taking consciousness as "my" function. Therefore, severing the view of self means severing manas's view of self; realization also requires manas to realize the eighth consciousness, the Tathāgatagarbha (storehouse consciousness). Thus, the attainment of all dharmas entirely depends on manas, not on consciousness. Through true and proper contemplation, the more one contemplates, the more one feels that the most fundamental cultivation and realization lie with manas. Manas is key to becoming a Buddha and is also the master of the cycle of birth and death. If manas is successfully transformed through cultivation, one attains liberation and accomplishes the Buddha path.

Through investigation and contemplation, once manas realizes the Dharma, it overturns its previous irrational mental formations (manasikāra). Its mental conduct changes; it no longer clings to the five aggregates, attaining preliminary liberation. This is the key to practice. Why is it that after learning much theory, some people feel the five aggregates are not "I," feel they are empty and illusory, yet still create defiled karmic actions for the sake of the five-aggregate body, without changing their mental conduct at all? Because that "feeling" is merely the understanding of consciousness; it doesn't count. Manas has not realized it, so it continues to recognize the five aggregates as before, following its own afflictions to create karma. Therefore, all "feelings" are unreliable. Any Dharma must be realized by manas to count.

Manas also constantly takes all the merits of the Tathāgatagarbha as its own, taking all dharmas produced by the Tathāgatagarbha as "I" and "mine," not knowing that all dharmas are manifestations of the Tathāgatagarbha, not even knowing that it itself is a manifestation of the Tathāgatagarbha, thus creating actions of ignorance. Learning and practicing Buddhism is to let consciousness know theoretically that these dharmas are without self, to know the true nature of the Tathāgatagarbha, and then to permeate manas, letting manas contemplate and realize the Tathāgatagarbha within all dharmas, realizing that no dharma is "I" or "mine."

All dharmas are manifestations of the Tathāgatagarbha; none belong to manas; all are the functional manifestations of the Tathāgatagarbha. Only after manas realizes this principle will the mind become empty and be able to cease clinging to the self of the five aggregates. In this way, one can not only sever the view of self (ātma-dṛṣṭi) but also the view of dharmas (dharma-dṛṣṭi). When the view of dharmas is completely severed, one ultimately becomes a Buddha. Therefore, the key to practice lies entirely with manas. Ignorance belongs to manas; dispelling ignorance means dispelling the ignorance of manas; eradicating afflictions means eradicating the afflictions of manas; attaining liberation means letting manas attain liberation. When manas no longer clings to any dharma, there is no bondage; this is liberation. Who becomes a Buddha? Because the six consciousnesses cease and are extinguished in each life, the six consciousnesses cannot become a Buddha. It is manas that becomes a Buddha. The Tathāgatagarbha also does not "become" a Buddha. But ultimately, even manas does not "become" a Buddha; one will know on the day of Buddhahood that there is no Buddha to become, and only then can one ultimately become a Buddha.

14. Intuitive Realization is True Enlightenment

Steve Jobs said, "Have the courage to follow your heart and intuition. They somehow already know what you truly want to become." The intuition Jobs spoke of is the perception of manas; thinking is the perception of consciousness. What consciousness can perceive is limited; the perception of manas is unlimited. Consciousness cannot perceive many things that manas can perceive.

Why is the perception of manas called intuition? Because manas, relying on the Tathāgatagarbha, can directly know all dharmas. Consciousness knows dharmas only by relying on manas; its knowing is indirect. The Śūraṅgama Sūtra expresses it as manas silently containing all dharmas; manas can quickly connect with all dharmas—the degree of knowing the Dharma is another matter. Therefore, the perception of manas is very fast, directly confronting the Dharma, directly and quickly discerning the Dharma. It knows or does not know without the analysis and reasoning of consciousness; consciousness has not yet arisen at this point. Once the Dharma falls into consciousness, there must inevitably be thinking, analysis, reasoning, and judgment, which takes a long detour and time. The final result is then not genuine because it contains elements of inference and conjecture; it is not seeing and knowing in the present moment.

In the past, Chan masters guided students towards enlightenment. If a student, upon being questioned, rolled his eyes or scratched his head thinking, the master would strike him with a stick, saying, "If you understand, you understand! What are you thinking about?" Chan masters all guided students to realize the Way intuitively, without falling into thought. Upon being questioned, one either realizes instantly or does not; one is not allowed to fall into the thinking of consciousness. If a master guides you to enlightenment and you ponder and ponder, you should be struck with a stick and sent home the moment you start pondering—who allowed you to ponder and ponder? Nowadays, some people take hours or even days to "attain enlightenment" through pondering; this result is even less credible. The answer might be correct through pondering, but no matter how correct, it is still not genuine because it was figured out by consciousness, not seen directly, not witnessed firsthand by manas.

If you interrogate someone about whether they know something, and that person hesitates, thinks and thinks, not answering directly, then that person's words are not credible; the thinking contains elements of concealment and falsification. For example, suppose you think, analyze, reason, imagine, and ponder the appearance of Beijing, finally concluding what Beijing is like. Congratulations, you figured it out correctly; Beijing is roughly like that. But because you have never been to Beijing, you are not someone who has seen Beijing firsthand. Only someone who has been to Beijing and entered the city is someone who has seen Beijing firsthand. They can describe Beijing's appearance truly, accurately, meticulously, and with absolute certainty, beyond doubt. This is equivalent to severing the three fetters upon seeing the path, eliminating doubt, leaving no uncertainty. Someone who has never been to Beijing, no matter how they describe its appearance, will feel unsettled inside, lacking confidence, not daring to affirm it one hundred percent. This is equivalent to the conceptual understanding of consciousness, which cannot sever the three fetters and cannot eliminate doubt to generate faith.

Only after one has silently done sufficient work oneself, being just a tiny bit short, can a Chan master guide one to enlightenment and realization of the Way. It happens naturally, like water flowing into a channel, utterly spontaneous and without any pretense or falsity. Or, if only the right condition or timing is lacking, then the master will observe you, paying attention to your state, seeing if the time has come. When the time arrives, he will give you the opportunity to enter realization. If he observes that you are still far from ready, the master will absolutely not attempt to guide you. But nowadays, with enlightenment, when the student is still worlds away, they are forcibly dragged with an iron hook, which is like uprooting a large radish—pulled out alive and killed, with extremely dreadful karmic retribution in future lives.

15. The Transformation of Mental Conduct After Realization

A Chan patriarch said: "After enlightenment, one is not different from the old person, only the place of one's conduct is no longer the old place." This means that after realization, the person is still the same person, but the mental conduct in dealing with people and affairs has changed; it is different from before, unlike the mental conduct of the past. The intention behind actions has changed; the view of the world has changed; the understanding of the five-aggregate body has changed. These changes indicate that realization is not only consciousness realizing; manas must realize. Only then, after realization, is one "not different from the old person, only the place of conduct is no longer the old place." If the place of conduct has not changed, if mental conduct and nature have not changed, then one should examine whether one's realization is genuine or false.

16. Consciousness Thinks Its Thoughts, Manas Does Its Doing

All dharmas are unobtainable (anupalabdha). The Heart Sutra says, "Because there is nothing to attain, the Bodhisattva..." The Diamond Sutra says that the World-Honored One (Buddha) was predicted (vyākaraṇa) by Dīpaṃkara Buddha because his mind had nothing to attain. Some people think: "Since all dharmas are unobtainable, all are without self and without what belongs to self, then fundamentally there's no need to struggle at all. Even thought should stop; simply be non-active (wuwei)." Thinking this, one feels very relaxed, but this state cannot last long. Soon, activity returns; encountering conditions, events, or people, one is not non-active at all.

This is because, before realizing the empty nature of all dharmas, the emptiness perceived by consciousness has no power whatsoever; it fundamentally cannot take charge. Things are as active as they are; nothing can be emptied at all. Consciousness may want to be inactive and non-creating, but it cannot master the five-aggregate body. The master, manas, has pursuits; it wants to create something, and consciousness must comply, having no choice. Therefore, although consciousness understands some principles, if manas does not understand, it cannot solve any substantive problems. Thus, consciousness attaining the fruit or realizing the mind fundamentally changes nothing. Afflictions remain afflictions; ignorance remains ignorance; birth and death remain birth and death. Only by subduing the master, manas, can all problems be solved, bringing about earth-shaking changes.

17. Can Consciousness and Manas Be Separated?

Manas is the basis (āśraya) for the defilement or purity of the six consciousnesses. If manas is defiled, the six consciousnesses are necessarily defiled; if manas is pure, the six consciousnesses are necessarily pure. So, if manas has not severed the view of self, can consciousness sever the view of self? If manas has not severed the afflictive bonds, has not severed the three fetters, can consciousness sever the three fetters? Since manas has not severed the three fetters, at the end of life, it is pulled by karmic obstacles to go to hell and receive retribution. Where does consciousness go at this time?

If manas is in the ignorant state of an ordinary being (pṛthagjana), can consciousness alone become a noble one (ārya) who has attained the first fruit (srotāpanna)? Is such a person considered an ordinary being or a noble one who has attained the fruit? Or are they split in two? If someone harms oneself, and manas is very stubborn about "I," insisting on revenge, how should consciousness handle this? When consciousness is clear and understands the correct principle, having been influenced, it can reason with manas, counter-influencing manas, thereby suppressing and subduing manas to prevent revenge and the creation of unwholesome karma. However, at the time of death and in the intermediate state (antarābhava), consciousness is weak and cannot guide or persuade manas.

Can consciousness guide and admonish manas in dreams? If one cannot control oneself even in dreams, one certainly cannot control oneself at the time of death. What is meant by "control"? It is consciousness, understanding the principle, subduing manas, correcting manas, and steering manas in the right direction. Clearly, at the time of death and in the intermediate state, consciousness cannot control manas. Manas at this time will be led either by karmic force or by the power of vows, not by consciousness. Therefore, is practice that remains only at the level of consciousness, refusing to advance further, very dangerous and unreliable?

18. The Brain Determines the Strength of Consciousness's Function

What is the difference between the solitary consciousness (eka-citta) in dreams and the solitary consciousness outside of dreams? During sleep, the flow of qi and blood weakens, and so does the flow in the brain. The six consciousnesses depend on the brain (the subtle physical basis, *sūkṣma-rūpa-indriya*) for their arising and functioning. After the solitary consciousness arises in a dream, due to the condition of the subtle physical basis, the functioning of the conscious mind is relatively weak. The discernment of consciousness in dreams is not clear or detailed, and memory is not firm. If manas feels the dream is very important and it causes a strong impression, it will make the solitary consciousness deepen that impression. After waking up, consciousness can recall the dream vividly and clearly.

Due to external causes, if the brain is damaged, causing coma, the six consciousnesses disappear. After waking up, some people suffer amnesia. This is because brain damage obstructs the functioning of consciousness; the integrative function of consciousness for information becomes disordered or weakened, preventing the recall of people and events from a certain period. Once the brain is strongly stimulated, consciousness may recover memory and recall past people and events. The memories of children and early childhood are not firm precisely because the brain is not fully developed, leading to weak functioning of consciousness and unstable memory. The consciousness of elderly people is generally weaker than in youth; their discernment is less detailed, their thoughts are coarse—this is what is called being "senile."

If the flow of qi and blood is not smooth, it can damage the brain, and people can become foolish and dull. Therefore, the six consciousnesses are dependently arisen (paratantra-svabhāva); they are phenomena produced by causes and conditions (pratītya-samutpanna-dharma); they are utterly illusory and unreliable. The six consciousnesses are neither self nor what belongs to self. In the intermediate state, the functioning of consciousness is even weaker because the intermediate state body is temporarily arisen; its four elements are coarse, far inferior to a human body, severely hindering the functioning of consciousness. Therefore, in the intermediate state, the mental conduct of manas predominates; consciousness cannot effectively regulate manas. The intrinsic nature of manas determines the destination of the next life. Therefore, realization attained by consciousness alone is like a fruit made of paper. Only when manas simultaneously attains the fruit is the realization solid and non-regressing, carried into future lives.

19. Dialogue on Attaining the Fruit

A: Attaining the fruit and realizing the mind only requires consciousness to realize it; it does not require manas to simultaneously realize it.

B: After consciousness attains the fruit and becomes a noble one (ārya), when one falls asleep at night, is one a noble one or an ordinary being?

B: If this person has not woken up, is he an ordinary being or someone who has attained the fruit? If this person is in a deep coma and never wakes up?

A: The eighth consciousness (ālaya-vijñāna) retains the Dharma seeds (bīja).

B: There are many Dharma seeds in the eighth consciousness; there are also extremely numerous and heavy karmic seeds for hell. Which karmic seed determines his identity?

A: The consciousness attaining the fruit is the main one, as its karmic seed is heavy.

B: Although consciousness has attained the fruit, manas has not attained the fruit. The greed, hatred, delusion, and ignorance afflictions of manas are also heavy karmic seeds. Aren't the countless karmic seeds for hell arising from manas's greed and hatred stronger than the karmic seed of consciousness attaining the fruit?

A: .........

B: At the time of rebirth, consciousness ceases. It is manas and the eighth consciousness that take rebirth. At that time, is it with the identity of consciousness attaining the fruit or the identity of manas as an ordinary being that one takes rebirth?

A: One takes rebirth according to the karmic seeds in the eighth consciousness.

B: The countless karmic seeds of greed, hatred, and delusion afflictions associated with manas in the eighth consciousness are certainly stronger than the karmic seeds of consciousness. The Dharma seeds cultivated by consciousness will not mature because they are too light, while the afflictive karmic seeds corresponding to manas are very heavy. At that time, where will one be reborn?

A: The karmic seed of consciousness attaining the fruit is heavy.

B: Consciousness attaining the fruit corresponds to consciousness; it does not correspond to manas. Consciousness manifests the wisdom of attaining the fruit. The afflictive karmic seeds of manas correspond to manas; manas manifests afflictive karmic actions. At that time, consciousness ceases; consciousness cannot manifest the wisdom of attaining the fruit anymore, but manas will manifest the afflictive karmic actions of greed, hatred, and the view of self. At that time, where will one be reborn?

A: ........

B: If the cultivation of Buddhadharma is all done by consciousness, how much effect can consciousness have in the intermediate state? In the intermediate state, is the defiled karmic force of manas stronger, or the power cultivated by consciousness?

A: Rebirth does not necessarily have to go through the intermediate state; for example, directly entering hell or ascending to heaven.

B: Rebirth without passing through the intermediate state occurs only after creating major wholesome or unwholesome karma during life. Is the wholesome karma of consciousness attaining the fruit greater, or the defiled karma of manas not attaining the fruit (greed, hatred, delusion) greater? If consciousness attains the fruit, does one ascend directly to heaven without needing the intermediate state?

A: Cultivating the true Dharma is ultimately beneficial.

B: Although the true Dharma has been cultivated, if greed, hatred, and delusion afflictions are fully present, not diminished at all, and the karmic seeds of afflictions remain stored in the eighth consciousness, then when afflictions manifest in the intermediate state, does rebirth follow the afflictive karma or the cultivated Dharma?

A: Rebirth follows the wholesome karma of consciousness attaining the fruit.

B: However, after all, manas has not attained the fruit; the greed, hatred, and delusion during life were very heavy; the defiled karmic seeds are greater than the karmic seed of consciousness attaining the fruit. At that time, shouldn't the stronger karma take precedence? Shouldn't one take rebirth with the identity of manas as a defiled ordinary being?

A: ........

B: To assume that simply learning Buddhadharma stores karmic seeds, ensuring rebirth in a wholesome realm and leaving the three evil destinies (durgati), is a very biased view. Although everyone cultivates wholesome Dharma, the unwholesome karma in the eighth consciousness is still very heavy. The wholesome Dharma is insufficient to counteract the unwholesome Dharma; ultimately, the powerful unwholesome Dharma occupies the dominant position. How then can one avoid the retribution of the three evil destinies and be reborn in a wholesome realm? The cultivation by consciousness, no matter how much, cannot match the karmic force of manas. Only by changing the karmic force of manas can one be assured of rebirth in a wholesome realm. Karmic force is the force of manas. If manas does not attain the fruit, its karmic force cannot change; it will inevitably follow the defilement of manas to the three evil destinies to receive retribution. The state of countless Buddhists at the time of death proves this principle.