Guide to the Cultivation and Realization of the Manas: Part One
Chapter 3: The Difference Between Intellectual Understanding and Realization (2)
13. Can One Attain Realization When Consciousness is Absent After Death?
Situations where only the seventh consciousness (manas) and the eighth consciousness (ālaya-vijñāna) exist, without the six consciousnesses, include: when unconscious, during dreamless sleep, upon entering the state of non-perception (asaṃjñi-samāpatti), upon entering the state of cessation (nirodha-samāpatti), and after death before the intermediate state (antarābhava) arises. In the last scenario, not only are the six consciousnesses absent, but the five aggregates are also absent; only the seventh and eighth consciousnesses remain. These two consciousnesses are formless and without characteristics. At this time, the seventh consciousness of ordinary beings is in a state of confusion, urgently seeking a new body of five aggregates for support. Can a Buddha perceive these two consciousnesses at this time? It is unknown. The seventh consciousness cannot exist alone without the eighth consciousness, and the eighth consciousness cannot function without the seventh consciousness; it remains in a state of nirvāṇa, which even a Buddha cannot perceive. Only when these two consciousnesses function together can they be perceived, but ordinary beings are incapable of perceiving them.
So, can realization be attained in the state where the five aggregates and six consciousnesses are absent, leaving only the seventh and eighth consciousnesses? This requires understanding who realizes and what is realized. Realization is, of course, attained by the deluded mind (vijñāna), realizing the eighth consciousness. Without the six consciousnesses or the five aggregates, the deluded mind at this point consists only of the seventh consciousness. Can the seventh consciousness realize alone? It is feared that apart from the Buddha, who possesses this capability, only Bodhisattvas above the eighth ground (bhūmi) might be able to realize; others would find it extremely difficult, and ordinary beings absolutely cannot. This is because the discerning power of the mental faculty (manas) is very weak; without the assistance of the mental consciousness (mano-vijñāna), the mental faculty itself cannot clearly discern the objects of the six senses (ṣaḍ-viṣaya), let alone the most subtle eighth consciousness.
In the state where only the seventh and eighth consciousnesses exist, without the six consciousnesses or five aggregates, the eighth consciousness merely sustains the existence of the seventh consciousness and does not perform any functions. Realizing the eighth consciousness requires perceiving it in its functioning. If the eighth consciousness is not functioning, it cannot be realized; even the eighth consciousness in nirvāṇa cannot be realized by the Buddha. When the body of five aggregates exists but the six consciousnesses are absent, leaving only the seventh and eighth consciousnesses, can the eighth consciousness be realized? Absolutely not.
14. The Deeper the Mental Faculty Reflects, the Greater the Wisdom of Realization
Teachings like the non-self (anātman) of the five aggregates can be roughly understood by the mental consciousness through contemplation. However, the mental faculty cannot understand them. If the mental faculty does not understand, it is useless; nothing can be changed. How can the mental faculty be influenced so that it also understands and severs the view of self (satkāya-dṛṣṭi)? One must cultivate profound meditative concentration (dhyāna). In meditative concentration, the mental consciousness contemplates clearly, suspending the meaning of the Dharma before the mental faculty. Then, within concentration, without a single thought arising, the mental faculty is allowed to reflect. The more active the reflection of the mental faculty, the better; the greater the impact, the better. At a certain point, it can overturn the mental faculty’s inherent views, confirming that the five aggregates are without self, thus severing the view of self.
If one still relies on the mental consciousness to contemplate during concentration, it indicates two things: first, the concentration is shallow; second, the meaning of the Dharma has not been transmitted to the mental faculty, which remains uninfluenced and thus cannot reflect on the Dharma’s meaning, forcing reliance on the mental consciousness for contemplation. If the mental consciousness ceases all thought and the mental faculty also does not reflect, one enters a state of dry concentration (śūnya-samādhi), devoid of contemplative wisdom (vipaśyanā-prajñā), failing to give rise to great wisdom (prajñā).
Those without meditative concentration often feel that realizing the fruits (phala) is quick and easy, relying solely on the mental consciousness’s intellectual understanding, which is, of course, many times faster than the mental faculty’s reflection. Those with meditative concentration do not find realizing the fruits quick or easy because the mental faculty’s ignorance (avidyā) is heavy, accepting truth slowly and reflecting on the Dharma’s meaning slowly, making it extremely difficult to eliminate the mental faculty’s ignorance.
Take reciting the Buddha’s name (buddhānusmṛti) as an example. Without meditative concentration, the mental consciousness can recite the Buddha’s name loudly. Once a little concentration in recitation arises, the recitation becomes quieter. The deeper the concentration, the quieter the recitation. In deep concentration, one cannot recite aloud at all and recites mentally, using the mind, not the mouth. When concentration deepens further, even the mental consciousness cannot recite mentally; one enters concentration. If the mental faculty is influenced, it uses the mental faculty to recite the Buddha’s name. When the mental faculty recites, there is no oral recitation or mental recitation by the mental consciousness, yet deep within, it truly focuses on and thinks of the Buddha, without emptiness. This is how recitation influences the mental faculty. Therefore, without meditative concentration, Buddhist practice cannot be carried out properly, like scratching an itch through a boot, failing to address the core issue. This is why the Buddha taught that practice must be complete with precepts (śīla), concentration (samādhi), and wisdom (prajñā). These three great treasures are indispensable; only by trusting the Buddha’s words and honoring the Buddha’s teachings can one achieve results.
15. The Sixth Patriarch’s Realization Was the Direct Perception of the Eighth Consciousness
All genuine realizations by Mahāyāna Bodhisattvas through Chan (Zen) practice involve personally realizing the eighth consciousness, enabling the direct perception (pratyakṣa) of the eighth consciousness’s functions and roles, rather than relying on inference (anumāna) or deduction to infer its existence and functions. Inference and deduction are not genuine realization. When the Sixth Patriarch (Huineng) realized the Way upon hearing the Fifth Patriarch (Hongren) expound the Diamond Sūtra (Vajracchedikā-prajñāpāramitā-sūtra), he directly perceived the true suchness (tathatā) of the eighth consciousness and immediately spoke the “Five Hows of Self-Nature.” Other Chan Patriarchs, upon realization, all genuinely realized the true suchness of the eighth consciousness without relying on inference or deduction.
Only genuine realization enables the direct perception of the eighth consciousness’s functions, attaining great wisdom (prajñā). When wisdom becomes complete, one can directly perceive the manifold functions of the eighth consciousness, like seeing an āmalaka fruit in one’s hand—not imagining an āmalaka fruit in the hand, but seeing the āmalaka fruit’s true existence. Realizing the eighth consciousness is similar: it is not imagining or inferring the existence of an eighth consciousness, nor imagining what functions it performs, but directly perceiving the various roles the eighth consciousness plays within the five aggregates and eighteen elements (dhātus).
Inference and imagination are functions of the mental consciousness. Genuine realization involves the mental faculty’s direct realization. The mental faculty’s realization is a direct presentation; it is seen immediately, without needing to encounter phenomena and then strenuously contemplate the eighth consciousness within them. Contemplated things are unreliable; when the mental consciousness ceases, contemplation becomes impossible, and the eighth consciousness is not seen. Especially after death, without the mental consciousness, one can no longer contemplate the eighth consciousness. Not seeing the existence of the eighth consciousness means one remains an ordinary being (pṛthagjana) and will take rebirth with an ordinary body, rendering all efforts in that life wasted, which is deeply regrettable. Therefore, anyone who cannot immediately and directly perceive the functions of the eighth consciousness, relying instead on inference to prove its existence, has not attained genuine realization.
16. The Difference Between Intellectual Understanding and Realization
Intellectual understanding (解, jie) is understood by the mental consciousness, while the mental faculty does not understand or know it. Realization (证, zheng) means both know and understand; neither is ignorant. Regarding a Dharma principle, the mental consciousness’s understanding is knowing the “what” (its appearance), while the mental faculty’s realization is knowing the “why” (its underlying principle). Knowing the “what” is knowing the superficial phenomenon, not the inner reality; it is a relatively shallow and coarse knowledge, lacking observational power. When asked about specifics, substance, or details, one is left speechless. One can only grasp some rough and coarse aspects of the Dharma, unable to observe and understand more, deeper, or more specific content. Therefore, one cannot explain the Dharma very clearly, let alone thoroughly, giving a vague, superficial, and unsatisfactory feeling.
Knowing the “why” means understanding the internal principle of the Dharma, penetrating both surface and depth, knowing the substance and origins of the Dharma, possessing strong observational power, being able to know the specific details of the Dharma, having clear thinking, thorough reasoning, rigorous and meticulous logic, and powerful wisdom. Therefore, to observe a person’s level of understanding of the Dharma, see whether their description remains at the level of rough superficial phenomena or can delve into specific details. The more specific, the deeper the level of realization and the greater the wisdom; the coarser, the less realization, the further from realization, the shallower the wisdom, the more it is merely the mental consciousness’s understanding, and the less the mental faculty is involved.
17. The Difference Between Expounding Principles and Realizing Principles
When Bodhidharma met Emperor Wu of Liang, why was he unwilling to guide him? After hearing him speak a few sentences, he turned and left. Emperor Wu sent soldiers to pursue him, but Bodhidharma did not look back. He preferred to face the wall alone in a stone cave on Mount Songshan in Henan for nine years rather than come out to guide people, much less guide Emperor Wu. Who was Emperor Wu? One can look it up online. He built monasteries, ordained people, supported the Triple Gem (triratna), personally lectured on the Diamond Sūtra, and when Master Fu Dashi ascended the hall to expound the Dharma, Emperor Wu crouched down and used his back as a step for Master Fu to walk up to the lecture hall. Such a figure, with profound merit (puṇya) and deep roots of goodness (kuśala-mūla)—why did Bodhidharma not guide him? If Emperor Wu were in this era today, he would have realized the truth eighteen or nineteen times already. His capacity is rare even in modern society. Yet, Bodhidharma simply did not regard him highly, unwilling even to engage him in further conversation. Why exactly? During the nine years facing the wall, how many people could the Patriarch have guided? Yet he only faced the wall alone. Why exactly?
Emperor Wu’s merit was indeed great; his support for the Triple Gem was exceptional, and his roots of goodness were undeniably deep. However, they were ultimately not deep enough to enable him to realize the mind (明心, mingxin) and attain realization, instantly recognizing the essence upon hearing words. Therefore, Bodhidharma had no time to gradually teach him the path beyond (向上路, xiangshang lu). If the other party is not the right material for the Chan school, speaking more is useless. The Chan school guides those who seek liberation from birth and death and whose conditions are ripe. Those whose conditions are not ripe cannot be forcibly guided to realization, as it would harm Buddhism and sentient beings.
Truly enlightened Patriarchs detest those who can speak but not realize—expounders of principles—and seek only disciples who are truly capable of realizing principles, those with the vessel for the Way (道器, daoqi). Therefore, seeing no one with ripe conditions, Bodhidharma faced the wall for nine years, waiting for disciples with ripe conditions to arrive. Although Emperor Wu could lecture on the Diamond Sūtra several times and serve as a preeminent lecturer (座主, zuozhu), he was ultimately only an expounder of principles, unable to realize them. Expounding principles without realization means the words spoken are mostly empty, lacking true meaning. Bodhidharma’s efforts would have been useless on him because Emperor Wu was ultimately not a vessel for the Way.
Take, for example, Chan Master Deshan before his realization. He had lectured on the Diamond Sūtra countless times and was known as Zhou Diamond (周金刚, Zhou Jingang). Carrying two shoulder-poles of commentaries (青龙疏钞, Qinglong Shuchao) on the Diamond Sūtra, he headed south to defeat heretics. After being guided to realization by Chan Master Longtan, he resolutely burned both shoulder-poles of his life’s work, murmuring: “Exhausting all abstruse arguments is like placing a single hair in the vast emptiness; exhausting the world’s pivotal mechanisms is like dropping a single drop into a great ravine.” This means that all the principles he expounded and arguments he debated before were like a single hair thrown into the great void, utterly weightless; expending all his wisdom and talent was like a single drop of water falling into a huge ravine, insignificant. Before true realization, no matter how many books one writes, they are all waste paper.
What is the difference between expounding principles and realizing principles? Expounders speak using the mental consciousness; realizers realize using the mental faculty. In Bodhidharma’s Treatise on the Bloodline (血脉论, Xuemai Lun), there is a saying: “If one does not see the nature (见性, jianxing), even if one expounds the twelve divisions of the Buddhist canon, it is all demonic speech; one belongs to the demon’s family, not the Buddha’s disciples. Without distinguishing black from white, how can one avoid birth and death?” This means that even if one can expound the twelve divisions of the Buddhist scriptures, if one has not seen the nature (i.e., attained realization), it is equivalent to demonic speech.
The phenomenon of much exposition but little realization is very common, especially in this Dharma-ending age (末法, mofa). Expounders of principles are everywhere; realizers are almost nowhere to be seen. Expounders fill the sky and cover the earth, which is very disheartening. Regarding those expounders, to say they have intellectual understanding (解悟, jiewu) is already elevating them several levels, yet they are still dissatisfied with the term “intellectual understanding.” Those with intellectual understanding have undergone a real process of practical cultivation, only not reaching the final level of realization; the ultimate result was not realized but inferred or imagined. They still have some meditative concentration, though not fully developed; they have some wisdom, though mixed with much emptiness; they have cultivated the thirty-seven factors of enlightenment (bodhipakṣika-dharma), though not completely; they have practiced the six pāramitās of a Bodhisattva, though not finished. Why, in modern times, when even the conditions for intellectual understanding of the Dharma are not met, do so many people claiming realization appear? The answer is for everyone to ponder themselves.
18. Pratyekabuddhas with Deep Samādhi All Realize the Twelve Links of Dependent Origination
The Āgama sūtras describe Pratyekabuddhas contemplating the twelve links of dependent origination (pratītyasamutpāda) in forward and reverse order. Although the language describing the Pratyekabuddhas’ investigation is concise and the introduction to their practice process is simple, the cultivation of the Pratyekabuddhas was not easy; the intermediate process was tortuous and arduous. During actual contemplation and reflection, they were all in profound meditative concentration (dhyāna). While the mental consciousness contemplated, the mental faculty simultaneously reflected. Therefore, the result was, of course, realization. Without meditative concentration, only the mental consciousness contemplates; the mental faculty does not reflect simultaneously. Therefore, realization is impossible; one can understand intellectually, but such understanding is useless.
The Buddha could not disclose the detailed practical process of the Pratyekabuddhas, aiming for later people to put in the effort for realization themselves. If the effort is insufficient, saying too much easily leads to intellectual understanding (意解, yijie). Therefore, it could only be described simply. In those simple reflections and dialogues, one must never think that Pratyekabuddhas relied solely on the mental consciousness’s inference and logical thinking to reach a conclusion. Saying so would be equivalent to slandering the Pratyekabuddhas. The samādhi of Pratyekabuddhas is extremely profound; the role of the mental consciousness absolutely cannot dominate and cannot overwhelm the mental faculty. The mental faculty’s investigation and reflection must dominate. The deeper a person’s samādhi, the more the mental faculty is used; conversely, the shallower the samādhi, the more the mental consciousness is used, relying mainly on the mental consciousness’s imagination, inference, and speculation, unable to engage the mental faculty.
Similarly, all Arhats possess very deep samādhi. When observing past and future five aggregates, they do not rely on the mental consciousness’s inference, nor on inference (anumāna) or incorrect cognition (abhūta-parikalpa); they all use direct perception (pratyakṣa), with the mental faculty participating. This is because those physical bodies are identical to the current body of five aggregates; they belong to the same category. Realizing the current body, one knows the past and future bodies. For example, suppose there is a batch of products needing inspection. Because the products are identical, sampling and inspecting one or a few reveals the condition of all, barring someone mixing in other products. Under the premise of absolute identicalness, inspecting one or a few allows knowing the whole. Therefore, the realizations of Arhats are all direct perceptions; what is, is. There is no mode of thinking involving imagination, no mode of thinking involving comparison. Those without meditative concentration inevitably rely on the mental consciousness’s inferential and incorrect cognitive functions; the results are all intellectual understanding, incapable of genuine realization.
19. If the Mental Faculty Does Not Realize the Dharma, One Cannot Become One of the Four Holy Ones
Could there be, in the trichiliocosm, even one person whose mental faculty carries ignorance, wrong knowledge, wrong understanding, and wrong attachments, yet becomes a Buddha? Could there be even one person whose mental faculty carries the view of self, who does not perceive the true reality of the eighth consciousness, yet becomes a Bodhisattva or even transforms consciousness into wisdom (āśraya-parāvṛtti)? Absolutely not.
A Buddha is perfectly enlightened with the four wisdoms (catasraḥ prajñāḥ). Which four wisdoms are perfectly enlightened? First, the mental consciousness is perfectly enlightened, ultimately transforming consciousness into the wisdom of wonderful observation (pratyavekṣaṇā-jñāna). Second, the mental faculty is perfectly enlightened, ultimately transforming consciousness into the wisdom of equality (samatā-jñāna). Then, the five sense consciousnesses are perfectly enlightened, transforming consciousness into the wisdom of accomplishing what is to be done (kṛtyānuṣṭhāna-jñāna). Finally, the eighth consciousness is perfectly enlightened, transforming consciousness into the great mirror wisdom (ādarśa-jñāna). Cultivating to the first Bodhisattva ground (bhūmi), the mental consciousness transforms consciousness into wisdom for the first time, becoming the wisdom of wonderful observation; the mental faculty transforms consciousness into wisdom for the first time, becoming the wisdom of equality. How can the mental faculty transform consciousness into wisdom? Precisely because it has severed the view of self, severed self-attachment (ātma-grāha), realized the true suchness mind (tathatā-citta) of the Dharma realm, eliminated a portion of attachment to dharmas (dharma-grāha), and attained great wisdom, does it transform consciousness into wisdom. Otherwise, how could the mental faculty transform consciousness into wisdom?
Cultivating only the mental consciousness without reaching the mental faculty cannot accomplish any Dharma. It’s like feeding only the servant, not the master; the master starves to death, and the servant perishes. In battle, if the staff officer (mental consciousness) studies the map but the general (mental faculty) cannot see it, the war cannot proceed because the mental faculty, unaware of the situation, cannot command.
In studying Buddhism to become a Buddha, if the mental consciousness acts alone while the mental faculty carries all ignorance, not even having severed the view of self, can one become a Buddha? Birth, death, rebirth, and the achievement of Buddhahood are not governed by the mental consciousness; liberation is not governed by the mental consciousness. All are governed and decisively influenced by the mental faculty. At death, if the mental faculty is full of ignorance, one will enter an ignorant womb, remaining an ignorant being, unable to enter a holy womb. At nirvāṇa, if the mental faculty carries all ignorance, possesses the view of self, and clings to the three realms (triloka), if the mental faculty still has the ignorance of the three realms, one cannot attain nirvāṇa.
Some always want the mental consciousness to be the master, the general, with all dharmas decided by the mental consciousness. This is impossible. If it were possible, we would all wish for it. The mental consciousness governing would make studying Buddhism and cultivation relaxed and pleasant; becoming a Buddha would take only a few kalpas, faster than riding a rocket. The mental consciousness ponders, understands, comprehends the state of Buddhahood, and becomes a Buddha. However, this is absolutely impossible. Therefore, one must still strive to cultivate the mental faculty, enabling it to understand principles, eliminate ignorance, and eradicate attachments.
20. The Mental Consciousness’s Perceptions and Sentiments About the Dharma Are Not Yet Ultimate
A certain Buddhist practitioner perceived: “Considering the ‘I’ of the mental consciousness and the ‘I’ of the mental faculty, are they not merely a kind of illusory existence? The powerful and real existence is only the true suchness mind (tathatā-citta). The true suchness mind alone is the inconceivable true eternal substance, the substance of wisdom. Knowing this, why still cling to the loves, hates, affections, enmities, joys, angers, sorrows, pleasures, gains, losses, successes, and failures of this human world, as insignificant as a speck of dust and illusory?”
The above sentiment is also called perception. However, despite such perception, to fundamentally transform and change the body, mind, and world, one must still, based on this, contemplate and cultivate truthfully within meditative concentration. Only after realization can the body, mind, and world be changed, truly attaining liberation to a certain degree. Thinking is within the mental consciousness’s capability; realization depends on the mental faculty, which requires direct perception. Therefore, merely thinking is of little use; one must observe directly and perceive directly. Knowing that everything in the world is empty, all manifested by the storehouse consciousness (ālaya-vijñāna), is also not very useful. One needs the next step of actual cultivation and realization. Only after realization does the mind become empty, possessing the power of liberation.
Some people, constantly thinking in their hearts that the world is like an illusion, a dream, a bubble, or a shadow, feel as if it truly is so. Yet, when things come to a head, everything remains as it is, not at all like an illusion or dream. Truly realizing the world as an illusion, dream, bubble, or shadow occurs at the stage of the ten grounds of dedication (daśa-bhūmika), nearing the first Bodhisattva ground. Only then can mental conduct change. However, before actual contemplation, theoretical knowledge must still be complete; the mind must have a semblance of emptiness, a certain degree of intellectual understanding of the theory. With this foundation, one can engage in actual investigation and contemplation within meditative concentration, making realization possible.
21. Chan Master Huangbo Opposed Intellectual Understanding
Chan Master Huangbo said: “In this Chan school, transmitted from above, we have never taught people to seek intellectual understanding. We only speak of ‘studying the Way,’ which is already a term for guiding beginners. Yet, the Way cannot be studied. Preserving the intention to study and understand becomes instead delusion regarding the Way... First, do not make intellectual understanding.” He also said: “People in ancient times were sharp-witted; hearing a single word, they immediately ceased studying, thus called ‘idle wayfarers who cease studying and are non-active.’ People nowadays only desire much knowledge and understanding, broadly seeking textual meanings, calling it cultivation. They do not know that much knowledge and understanding instead becomes an obstruction.” (Huangbo’s Treatise on the Essentials of Mind Transmission, Huangbo Chuanxin Fayo)
Giving you a single green leaf, from which you dig out a nest of sweet potatoes—this is realization. Asking others for a large pile of sweet potatoes but not seeing a single leaf—those are sweet potatoes others dug up. There are also those who collect a house full of leaves but die without discovering a single sweet potato, not even attaining intellectual understanding.
The methods of Buddhist cultivation and realization, the older they are, the closer they are to the Buddha’s original intent, the less empty talk and dross they contain, the less they degenerate, and the purer they are. People today—their mental consciousness is simply too clever, like a balloon filled with air: only to be admired, never touched!
22. The Three Conditions for Entering the Way Taught by Bodhidharma
Bodhidharma taught the method for Chan practice: “Externally cease all conditions (外息诸缘, wai xi zhu yuan), internally have no panting (内心无喘, nei xin wu chuan), make the mind like a wall (心如墙壁, xin ru qiang bi); then one can enter the Way (可以入道, keyi ru dao).” The first three phrases are the conditions and methods; the latter is the goal and result. Without the first three sufficient and necessary conditions, the last result cannot be attained. Any practice that deviates significantly from the conditions taught by Bodhidharma for entering the Way, differing greatly from the three conditions, must be mixed with the mental consciousness’s emotional thoughts and intellectual understanding; the realization attained is not genuine, the seeing of the Way is deviated, like viewing flowers in fog—hazy and unclear. True wisdom does not appear, and the path of cultivation stagnates.
“Externally cease all conditions”: When diligently investigating Chan, one must block out all conditions of the external six sense objects (ṣaḍ-viṣaya). The mind does not attach to the appearances of the six sense objects, is not turned by the realms of the six sense objects. Seeing a mountain is not a mountain, seeing water is not water; one does not discriminate the appearances of mountain and water, the mind does not dwell on mountain or water, does not dwell on worldly conditioned dharmas (saṃskṛta-dharma).
“Internally have no panting”: Internally, do not have various cravings and afflictions, do not have thoughts and ideas outside of Chan investigation, do not have any mental emotions.
“Make the mind like a wall”: In the process of Chan investigation, cultivate the mind to be calm, flat, solid, impenetrable like a wall—external dust cannot enter, the eight winds (aṣṭa-vāyu: gain, loss, defamation, fame, praise, blame, suffering, pleasure) cannot invade, internal distracting thoughts do not arise, without vexation or affliction, concentration like a mountain, all realms cannot overcome it.
In the investigation process, there is no language, writing, or sound, equivalent to the later stage of Chan investigation—investigation (伺, si), like a cat watching a mouse, quietly waiting for the opportunity, poised to act, waiting for the object of investigation to appear, then grabbing it firmly to enjoy the victory. The state of effort described by Bodhidharma is not a state of pure thoughtless concentration but a state of Chan investigation with equal emphasis on concentration and wisdom (samādhi-prajñā). Within it, the mental consciousness indeed has no thoughts, but the mental faculty is deeply reflecting, the sense of doubt (疑情, yiqing) is very strong, the reflection is heavy, every thought is doubt, every thought is unrelenting, every thought is the Way, without worldly thoughts, relentlessly pursuing the object of investigation, single-mindedly seeking to clarify the fundamental source of birth and death since beginningless time.
Only when effort reaches this level can one realize the Way and enter the Way. Only then is it called the mental faculty’s direct realization. From then on, subsequent wisdom (pṛṣṭhalabdha-jñāna) and discriminating wisdom (pratisaṃvid) can gradually arise, enabling the direct observation of the eighth consciousness functioning within the body of five aggregates, the direct observation of the unconditioned nature (asaṃskṛta) and conditioned nature (saṃskṛta) of the eighth consciousness, rather than relying on imagination and inference. The seven consciousnesses can learn both the unconditioned nature and the conditioned nature of the eighth consciousness. If relying on the mental consciousness’s understanding, one can only imagine the unconditioned nature of the eighth consciousness, cannot directly observe how the eighth consciousness is specifically unconditioned, and cannot observe the conditioned nature of the eighth consciousness; thus, the wisdom of observation cannot appear.
All who enter the Way through profound meditative concentration have personally investigated with the mental faculty and personally realized it; only then is it called direct realization (亲证, qinzheng). Otherwise, it is all realization by the mental consciousness; to call it “direct realization” is superfluous. The meditative concentrations capable of enabling entry into the Way are the access concentration (未到地定, weidaodi ding) and the first dhyāna (初禅定, chuchan ding). It must be a fully developed access concentration; if the access concentration is not fully developed, realization will be shallow. Having the first dhyāna is even better; realization will be deep and thorough.
23. The Difference Between Chan Investigation and Logical Reasoning
(1) Chan investigation (参禅, canchan) is the cultivation method advocated by past Chan Patriarchs for realizing the mind (明心, mingxin) and attaining realization. Through this method of Chan investigation, one can realize the original mind, the self-nature, the eighth consciousness. Chan investigation requires profound meditative concentration, enabling diligent effort day and night without interruption, with the mind focused on investigating and seeking the Way during all twenty-four hours. With meticulous thought, when conditions ripen, encountering a condition or situation, one can realize spontaneously at any time, or instantly realize under a Chan master’s critical phrase (机锋, jifeng).
In the initial stage, when skill is not yet pure, Chan investigation is called “seeking” (寻, xun). The mental consciousness exerts more effort, thinking more, more obviously. As concentration deepens and skill matures, one enters the stage of “investigating” (伺, si). The mental consciousness can no longer exert effort; the mental faculty’s reflective function manifests. Only then can one practice day and night, awake or asleep, integrating the effort, with doubt extremely deep, so that thoughts become very acute. Encountering a corresponding state, one realizes, attaining samādhi. If concentration is a bit shallow, the effort cannot deepen, and the samādhi state of realization, integrating concentration and wisdom, cannot arise.
Logical reasoning and logical thinking, however, fall entirely on the mental consciousness. The skill is relatively shallow; meditative concentration may or may not be present. Even middle school students can use logical thinking and reasoning to solve study doubts. Up to academic researchers at all levels, logical reasoning is commonly used, even if they have some concentration, it is relatively shallow. Logical thinking and reasoning are equivalent to the preliminary stage before formal Chan investigation. After entering the gate, one should no longer use logical reasoning. Logical reasoning is a major taboo in Chan investigation, vehemently opposed by all Chan Patriarchs, called “mental calculation under the mind” (意下卜度, yixia bodu), “emotional thoughts and intellectual understanding” (情思意解, qingsi yijie), and “ghostly business” (鬼家活计, guijia huoji). Chan masters strictly forbid disciples from mental calculation and opportunism, requiring them to “investigate apart from the mental consciousness” (离心意识参, li xin yishi can)—meaning not to use the mental consciousness’s thinking, to investigate apart from all language, writing, and sound. Without meditative concentration, this cannot be done.
When the mental consciousness has language and writing, concentration is certainly very shallow or absent. When concentration is deep, the mental consciousness cannot engage in coarse thinking activities; even subtle thinking activities automatically cease. However, this does not hinder the mental faculty’s reflective activity. Buddhas can even realize the Way in the fourth dhyāna. In ordinary people, the mental consciousness ceases thinking in the second dhyāna; in the third and fourth dhyānas, the mental consciousness’s thinking is extinguished, though the mental consciousness still exists without perishing, retaining extremely subtle awareness. Therefore, relatively deep meditative concentration can suppress the mental consciousness’s thinking while stimulating the mental faculty’s reflection. When both mental consciousness and mental faculty coexist, their contemplative activities wax and wane. If the mental consciousness’s thinking is too active, it obstructs the mental faculty’s reflection; the mental faculty cannot exert effort.
Logical thinking and reasoning involve language and writing; they cannot be separated from language and writing. They are all activities of the mental consciousness’s thinking; the mental faculty cannot exert force. Therefore, the mental faculty cannot realize the final correct result. Because the mental faculty has no language or writing, true Chan investigation and inquiry are primarily done by the mental faculty. When Chan Patriarchs say “investigate apart from the mental consciousness,” they mean not to have coarse mental consciousness thinking.
(2) Logical reasoning is inference (比量, anumāna). Direct perception (现量, pratyakṣa) is straightforward; it is present immediately, without further comparison or analysis. “Logic” (逻辑, luoji) and “reasoning” (推理, tuili) both involve comparison and analysis. The character 辑 (ji) also implies comparison and analysis; its original meaning is to arrange boxes of varying sizes and lengths reasonably on a cart, hence requiring analysis and comparison of the cart’s body and the boxes’ compatibility.
Chan investigation and inquiry involve no language or writing. When the sense of doubt is strong, encountering a condition, touching a state, suddenly there is resonance and instantaneous realization. One slaps their thigh: “This is it!” Thus, the birth mother is found. If one still uses logical reasoning: “Ten years ago, my mother was forty; ten years later, my mother should be fifty. This person’s age is about my mother’s; it should be my mother.” The result is recognizing a stepmother. At death, regret is too late. Logical reasoning is all activity of the mental consciousness’s thinking; what the mental consciousness alone recognizes is a stepmother; what follows the mental faculty’s recognition is the birth mother.
Whether the mental consciousness has concentration or not, it can perform logical reasoning; the result is understanding a principle. Realizing the fruits (证果, zhengguo) and realizing the mind (明心, mingxin), however, both require fully developed access concentration (未到地定, weidaodi ding). Only then can one focus single-mindedly on investigation; the result is instantaneous realization. Logical reasoning does not require much meditative concentration; focusing the mind for a short while suffices; the required concentration is very low. Therefore, the wisdom of logical reasoning is inferior and weak, incapable of realizing the fruits or realizing the mind. When meditative concentration is deep, the mental consciousness’s thinking activities are restricted and cannot proceed normally. When the sense of doubt is very strong, the mental consciousness’s thinking activities also weaken. The better the concentration, the weaker the mental consciousness’s function, the stronger the mental faculty’s function, and the deeper and subtler the wisdom of direct perception.
24. Speaking Extensively About the Mental Faculty is to Avoid Increasingly Severe Chaos in Buddhism
Regarding the mental faculty (manas), Śrāvakas need only simply understand that it is one of the six faculties (ṣaḍ-indriya), the concomitant basis (俱有依, juyou yi) for the arising of the mental consciousness, knowing that it is also impermanent, subject to birth and cessation, and change. They do not need to understand too much. Mahāyāna Bodhisattvas, before realizing the mind, similarly do not need to understand too much about the mental faculty. In the initial stage just after realizing the mind, before passing the observation of the shimmering heat waves (阳炎观, yangyan guan), they also do not need to understand too much about the mental faculty.
It is only in this Dharma-ending age, especially at the present stage, because sentient beings in their study and practice all have minds seeking quick success and instant benefit, their natures are restless, they lack meditative concentration, and cannot cultivate meditative concentration, they often mistake the mental consciousness’s understanding for realization, or mistake intellectual understanding for realization. The karmic retribution in future lives is fearsome. Therefore, in this era, it is necessary to speak extensively about the mental faculty, to avoid the embarrassing phenomenon of mistaking understanding for realization becoming increasingly common, to avoid the phenomenon of an empty mouth but an unempty mind becoming increasingly severe, to prevent the superficial phenomena within Buddhism from becoming increasingly serious. Once the Dharma degenerates, future generations will have nothing reliable to rely upon. Speaking about the mental faculty, enabling everyone to distinguish between intellectual understanding and realization, is to address the urgent need, to avoid increasingly severe chaos in Buddhism, to prevent Buddhism from perishing prematurely. It is truly a last resort.
Many people neither wish to properly uphold precepts, fearing constraint, nor wish to laboriously cultivate meditative concentration, preferring ease and disliking toil. They do not wish to change their mental nature, eliminate ignorance and afflictions; they only wish to quickly attain the final fruit and become a sage, to enjoy infinite glory, unaware that pies have never fallen from the sky. If such a good thing existed, why would Śākyamuni Buddha and the Buddhas of the ten directions not let sentient beings know, instead speaking of precepts, concentration, wisdom, and the six pāramitās of Bodhisattvas, making sentient beings cultivate so arduously? One wonders what their intention is.
