Guide to the Cultivation and Realization of the Manas: Part One
Chapter 2: Manas and the Attainment of Fruition (2)
IX. The Consciousness Attaining Fruition and Realizing the Mind is Merely an Illusory City
When a person is conscious and under conscious control, their mental conduct and behavior are more civilized, virtuous, rational, cultivated, and upright compared to when they are unconscious and lack conscious control. The difference in behavior between these two states is significant. Why such a significant difference? It is because the mental factors (caitasika) and mental conduct (citta-carya) of manas (the seventh consciousness) and consciousness (mano-vijñāna, the sixth consciousness) differ greatly. Consciousness discerns subtle distinctions within the six sense objects (ṣaḍ viṣaya), is relatively intelligent, knows what is beneficial to oneself, and understands how one should behave in front of others. In contrast, manas discerns the six sense objects unclearly, has heavy habitual tendencies (vāsanā), is relatively stubborn, and does not know how to behave in ways beneficial to oneself. Consequently, once hypnotized or anesthetized by alcohol, when consciousness becomes unclear, consciousness becomes similar to manas, unable to express itself or control manas. The inherent nature of manas is then exposed, and its behavior becomes drastically different from when conscious, with all kinds of ugly conduct manifesting.
A person's inner world refers to the mental factors and mental conduct of manas, which can be concealed by the superficial mental conduct of consciousness. Concealing the mental conduct of manas is called pretense. When consciousness and manas are inconsistent, it is called hypocrisy. Focusing solely on manipulating consciousness yields little effect. For a Bodhisattva whose consciousness has been transformed into wisdom (jñāna), manas has transformed into the wisdom of equality (samatā-jñāna), and afflictions (kleśa) have been eradicated. Even if hypnotized or anesthetized with alcohol, their manas remains as before, similar to when conscious. Therefore, manas is the fundamental aspect of a person, representing their true character and virtue. The performance of consciousness alone does not constitute true virtue.
When conscious, consciousness can conceal the ignorance and lack of wisdom of manas. In the intermediate state (antarābhava, bardo), where consciousness is weak, it cannot continue to conceal and control manas. The ignorance, delusion, and afflictions of manas will manifest without obstruction, ultimately leading to rebirth due to the ignorance and afflictions of manas, continuing the ignorance and afflictions in future lives. If consciousness attains fruition and realizes the mind, it cannot maintain the wisdom of that attainment and realization in the intermediate state. Manas, which has not attained fruition and realized the mind, will manifest ignorance, with deep-seated views of self (satkāya-dṛṣṭi) and self-attachment (ātma-grāha). Finally, driven by the views and attachments of self in manas, rebirth occurs, continuing the views and attachments of self in future lives, perpetuating the cycle of birth and death (saṃsāra). Therefore, truly wise individuals should strive for genuine eradication of the view of self and realization of the mind, not stopping at the intellectual understanding of consciousness. This is merely an illusory city (māyā-pura), not the true place of rest and reliance.
X. Attainment of Fruition Must Involve Manas Attaining Fruition
Why did Śāriputra, while in his mother's womb, cause her debating wisdom to greatly increase? Was it the wisdom of Śāriputra's consciousness or the wisdom of his manas? This was the wisdom of manas. If the function of consciousness were very strong in the womb, everyone should be born equal, all possessing wisdom. Some children, at three or four years old, can sit cross-legged in meditation without being taught. This is brought by manas from past lives. The wisdom displayed by gifted children is also the wisdom of manas.
Why do some insist that the wisdom of manas is very inferior? If the wisdom of manas were inferior at all times and in all aspects, there would be no inherently great wise beings. For example, all Buddhas and Bodhisattvas, upon entering the womb, dwelling in the womb, and emerging from the womb, are not deluded by the world of the five aggregates (pañca-skandha) and possess great wisdom. Also, some ordinary sentient beings with special talents possess certain innate abilities from childhood, learning without being taught or learning from others. This is all brought by manas; it is the wisdom of manas.
Why did Śāriputra, upon hearing the Buddha's teaching, immediately attain the fruition of the fourth stage Arhat (arhat), while others remained ordinary beings? It is because Śāriputra's manas had attained fruition many times in past lives. However, the consciousness of this life is new. Therefore, upon hearing the Dharma principles again, he did not need to contemplate and investigate from the beginning; his consciousness attained selflessness (anātman) upon hearing the Buddha's teaching, continuing the fruition from his previous life. The manas of others had not attained fruition. When hearing the Buddha's teaching, only their consciousness became somewhat clearer. They still needed to contemplate and investigate carefully in meditative concentration (dhyāna) to attain fruition. Therefore, without meditative concentration and unable to contemplate and investigate effectively, they could not attain fruition and remained ordinary beings.
XI. The Attainment of Fruition by Consciousness Becomes Void Upon Death
When attaining fruition, if it is said that manas does not attain fruition, does this person still possess the wisdom of attainment in the next life? A Stream-enterer (srota-āpanna) must attain the fourth fruition Arhatship after seven more births in the human and heavenly realms, attaining the remainderless Nirvāṇa (nirupadhiśeṣa-nirvāṇa). After attaining Stream-entry, upon death and rebirth in a heaven, if his manas has not attained fruition, and his consciousness is newly born and also has not attained fruition, is he still a Stream-enterer in heaven? Clearly not. Does this person need to re-attain Stream-entry in heaven? Of course, he needs to re-contemplate and re-attain fruition because neither consciousness nor manas has attained fruition.
After this heavenly being (deva) re-attains fruition in heaven, upon death and rebirth in the human realm, since manas has not attained fruition, and consciousness is still newly born and also has not attained fruition, this person must again re-attain Stream-entry. Then he must still undergo seven more births in the human and heavenly realms; he needs to re-attain Stream-entry again. In this way, this person forever needs to re-attain Stream-entry, unable to become a Once-returner (sakṛd-āgāmin), Non-returner (anāgāmin), or Arhat. Once, whether in the human realm or heaven, the conditions for attaining fruition are not complete, he cannot even attain Stream-entry and can only remain an ordinary being. When, then, can he become an Arhat and be liberated from the birth and death of the three realms (traidhātuka)? Therefore, attainment of fruition must involve both consciousness and manas attaining fruition.
XII. Imagination and Inference Are Not Equivalent to Actual Realization
For example, in the meditation on the skeleton (aśubha-bhāvanā), the skeleton imagined is the function of the thinking and analysis of the conscious mind. There is no appearance of the meditative concentration-produced form (dhyāna-nirmita-rūpa), no achievement of samādhi (samādhi-siddhi). Therefore, it is illusory upon illusory. The skeleton that automatically and consciously appears before one is witnessed simultaneously by manas and consciousness. There is an appearance of meditative concentration-produced form; it is a state of samādhi. Although still illusory, it is much more real than imagination.
Any Dharma personally realized by manas possesses a certain degree of reality. The Dharma inferred and deduced by consciousness has no reality to speak of. Therefore, it has almost no effect on the body and mind world, and the psychological state remains similar to before. The process and result of practice must transform the body and mind world. From the initial encounter with the Buddha Dharma in beginningless time, upon starting to believe, accept, and practice, the body and mind world begins to transform. Only upon truly eradicating the view of self is there a clear transformation. The transformation is even greater at the third fruition (anāgāmin). Thereafter, transformation continues step by step until Buddhahood, when the thirty-two major marks appear, and the transformation of the body and mind world concludes, with no further transformation.
The transformation of body and mind is entirely facilitated by manas. Manas realizes how much, and the transformation occurs accordingly. During the actual practice of the thirty-seven factors of enlightenment (bodhipakṣika-dharma) before attaining fruition and eradicating the view of self, the body and mind begin to transform little by little. Some people, upon genuinely believing in the Buddha even before truly practicing, experience a certain degree of transformation in body and mind, changing year by year, to the extent of influencing and leading those around them with affinities to also believe in the Buddha. It is not as some say, that one must wait until attaining the third fruition for body and mind to begin transforming. The clear transformation of sentient beings' body and mind begins with the eradication of the view of self. At the third fruition, with the attainment of the first dhyāna and the eradication of afflictions, the transformation of body and mind is relatively large, with a clear difference before and after.
XIII. Forcibly Believing Oneself to Have Attained Fruition Indicates Heavy View of Self
The Tathāgatagarbha is the true master, yet manas falsely claims to be the master. This false master regards all dharmas as self and belonging to self. It takes the functional roles of the eighth consciousness (ālaya-vijñāna) as its own, and the functional roles of the six consciousnesses as its own. If the view of self is eradicated, but this master (manas) does not eradicate the view of self, what use is it for the attendant, the six consciousnesses, to eradicate the view of self? The master manas constantly asserts "I, I, I," not allowing itself to eradicate the view of self, yet demanding its staff, aides, assistants, subordinates, and attendants to eradicate the view of self – what use is this?
Those who are still unenlightened now should really examine their own brains. Is there some part that has rusted? Is there any way to apply some rust remover to the brain? I have repeatedly explained the principle that manas and consciousness simultaneously attain fruition and realize the mind, to the point of weariness, almost unwilling to speak of it again. Yet, some still insist that only consciousness attaining fruition and realizing the mind is sufficient. Why is the wisdom of these people so inferior? Why can they not comprehend such a simple question? What karmic obstacles (karmāvaraṇa) are obscuring their minds, causing them to stubbornly cling to their false fruition status and refuse to advance even one step? It is because attaining fruition through consciousness is easy. Consciousness attaining fruition comforts the mind; compared to the seemingly endless wait for manas to attain fruition, it still provides some consolation.
Liking a fruition status, liking others to look up to and worship oneself, liking to flatter each other – "You are a Bodhisattva," "I am a Bodhisattva," "We are all Bodhisattvas" – this is still an "I." Without removing this "I," can one be a person who has eradicated the view of self? This sense of "I" is much heavier than that of worldly people. Compared to the "I" of worldly people, it adds an "I" that has attained fruition and enlightenment, making one feel extraordinary, utterly incomparable to ordinary people. This "I" is harder to relinquish than the self-conceit (asmimāna) ingrained in worldly life.
XIV. Without Actual Realization, One Cannot Regard Any Dharma as the Eighth Consciousness
Buddhism emphasizes actual realization (pratyakṣa-pramāṇa) and requires it. Without actual realization, relying solely on oral transmission and inferential understanding (anumāna), one has long been a hundred thousand miles from the great path (mahāmārga). If one establishes an emptiness (śūnyatā) in the mind as real, as an existent dharma, then emptiness becomes real, becoming a fetter to dharma (dharma-bandhana), preventing liberation. If all dharmas are empty, then is this dharma of "all dharmas are empty" itself empty? If the dharma that "all dharmas are empty" is not empty, how can one say that all dharmas are empty?
Many people have not truly eradicated the view of self; the five aggregates (pañca-skandha) are not empty. Then they go on to speculate and imagine the emptiness of dharmas (dharma-śūnyatā), regarding all dharmas as the eighth consciousness. Only when one reaches the stage of the seventh or eighth ground Bodhisattva (bhūmi) can one truly regard all dharmas as the eighth consciousness. However, seventh and eighth ground Bodhisattvas, including ninth ground Bodhisattvas, still cannot regard all dharmas entirely as the eighth consciousness because there are still so many dharmas not realized. Unrealized dharmas fundamentally cannot be regarded as the eighth consciousness as they truly are. Even the coarsest five-aggregate body has not been realized as born from the eighth consciousness. Without truly contemplating and investigating this point, one cannot truly and accurately regard the five-aggregate body as the eighth consciousness. Otherwise, one would have long ago eradicated self-attachment (ātma-grāha) and entered the first ground (prathama-bhūmi).
Many people, because they have not actually realized any dharma, invent an imaginary practice method, hypothesize a practice path. The roadmap they draw is vague and unclear, even they themselves cannot understand it clearly. This is the state of current Buddhism transmission – it fundamentally does not involve step-by-step actual practice; there is no practical and feasible method or means.
XV. Manas Requires Sufficient Evidence and Deep Contemplation to Eradicate the View of Self
The mistaken view that the five aggregates are self belongs to the mental factor of ignorance (moha). Manas innately possesses ignorance and delusion (avidyā), regarding the five-aggregate body as self, and consciousness consequently also has the mistaken view of ignorance. Through practice, the ignorance and delusion of both consciousnesses can be eradicated, thereby attaining the fruition of eradicating the view of self. Afterwards, the mental factor of ignorance is partially transformed.
Does this mean that as long as we tell manas that the body is false and unreal, that feelings are not real and not self, and we just find a way to make manas believe that none of this belongs to self or is real, then we can eradicate the view of self? Manas is heavily ignorant; therefore, what consciousness tells it, it does not necessarily believe. It requires sufficient evidence and data, then based on this data, conducts its own examination and contemplation, making its own judgment personally. When its ignorance is severe, even with conclusive evidence and ample facts, it cannot quickly confirm and is unwilling to acknowledge the fact that the five aggregates are without self. Long-term influence is needed, transforming little by little. Three feet of ice is not formed in one day; accumulated thick ice cannot be melted by a few days of sunlight.
Someone asks: After eradicating the view of self, can one gradually extinguish one's own perception, no longer feeling cold, heat, pain, itch, etc.? It is not like that. Eradicating the view of self only eradicates incorrect views; it does not extinguish perception. Extinguishing perception requires extremely deep fourth dhyāna; one can achieve this even without eradicating the view of self. Only within the fourth dhyāna, having broken through the region of the form aggregate (rūpa-skandha) and the region of the feeling aggregate (vedanā-skandha), can one empty the physical sensations of the body. Otherwise, Arhats also have various physical sensations; they just do not cling to them, so the sensations are not so painful. At the very least, the feelings of the conscious mind are not so distressing; the feelings of the body consciousness are similar to those of ordinary beings.
XVI. Where is the Master When There is No Dream and No Thought?
This is the third barrier (gong'an) in Chan Buddhism. When there is no dream, there are no six consciousnesses, only manas and the eighth consciousness. When there is no thought, there are also no six consciousnesses; only manas and the eighth consciousness operate together. Consciousness is unaware and unknowing; there is no consciousness. Even if there is consciousness, without profound wisdom, consciousness does not know how manas and the eighth consciousness operate together.
After realization, to pass the third barrier of Chan, the barrier of life and death (sheng si lao guan), and attain liberation (vimokṣa), gaining the ability to transcend the three realms (traidhātuka), consciousness must possess great wisdom, able to observe directly and accurately the combined operation of manas and the eighth consciousness, thereby breaking through the barrier of life and death. This requires, after realization and attaining the first dhyāna, passing the contemplation of the mirage (mṛgatṛṣṇā), and then investigating the gong'an of the third barrier. When investigating this gong'an, consciousness must still investigate together with manas. Of course, the eighth consciousness must also participate; otherwise, both the sixth and seventh consciousnesses would cease and be unable to function.
Why, then, upon investigating and realizing the true reality of how the eighth consciousness operates with manas during dreamless and thoughtless states, can one break through the barrier and attain liberation? If, upon reaching the third barrier of Chan, one still cannot realize manas and cannot roughly observe even a little of manas's operation, then one cannot investigate the third barrier gong'an, cannot break through the barrier, cannot transcend the cycle of birth and death, and cannot attain liberation. At this point, the self-witnessing consciousness (svasaṃvedana) of manas must become even stronger. When manas has self-awareness, it will inevitably eradicate attachments – not only not clinging to the five-aggregate body and the six consciousnesses, but also not clinging to itself, nor to the eighth consciousness. If it clings to the eighth consciousness, one still cannot transcend the three realms and attain liberation.
The more dharmas manas realizes, and the deeper they are, the greater the merit of liberation. If even the most subtle dharmas are realized in their true reality, then all subtle attachments to dharmas (dharma-grāha) can be eradicated, attaining great liberation (mahā-vimokṣa) and ultimate liberation (parinirvāṇa), accomplishing Buddhahood, after which there is no need to practice further. Therefore, we must be clear about what is ultimately most important in our practice; we cannot be confused.
Hinayana practitioners did not realize the eighth consciousness, so naturally they do not cling to it. They do not need to pass the third barrier of Chan; they do not need to pass any barrier at all. As long as they fully realize the selflessness of the five aggregates, they can eradicate self-attachment, attain liberation, and transcend the three realms. Some insist that the manas of ordinary sentient beings all cling to the eighth consciousness as self – how serious is this misunderstanding! If the manas of an ordinary being knew of the eighth consciousness, they would not be ordinary beings. If they do not know the eighth consciousness, how can they cling to it? The Buddha actually wishes that all ordinary sentient beings would cling to the eighth consciousness; then they would not cling to the five-aggregate body, and there would be no segmented birth and death (pratītyasamutpanna-jāti-maraṇa).
XVII. Realization is the Function of the Self-Witnessing Consciousness of the Sixth and Seventh Consciousnesses
Realization (pratyakṣa) is when both consciousness and manas discover the truth and reality. The truth is the perceived aspect (nimitta), discovery is the perceiving aspect (dṛś), and discovering the truth is the self-witnessing consciousness (svasaṃvedana), not the witnessing of the self-witnessing (svasaṃvedana-saṃvedana). Whether realization can occur also depends on the inherent wisdom and cognitive ability of manas itself, and on whether the mistaken views of manas since beginningless time are deep-seated or not. It does not solely depend on consciousness's ability to collect evidence and data or to analyze and think. When the habitual tendency of greed (rāga) in manas manifests, it must be expressed through the six consciousnesses. Consciousness sometimes has awareness and resists, but may not necessarily succeed; consciousness sometimes lacks awareness and does not resist.
XVIII. How to Apply Effort to Attain Realization
All eight consciousnesses have the function of sustaining the body, but the functions of each consciousness differ. If one or several consciousnesses are missing, the state of the physical body differs. For example, without the body-sustaining function of the five sense consciousnesses, a person cannot sit or stand steadily. If consciousness does not sustain the body, one falls asleep, and the body slumps.
Many people claim they are enlightened, yet regarding the dharma they claim to have realized, it is still the combined operation of the eight consciousnesses. Without distinguishing their respective functions, how can one say they have realized the eighth consciousness? Taking the functional roles of all consciousnesses as belonging to the eighth consciousness is like putting Zhang's hat on Li's head. Such enlightenment is simple; anyone who knows of the Tathāgatagarbha can be "enlightened" this way; it is not difficult. Even if one can distinguish the respective functions of the eight consciousnesses, if meditative concentration (samādhi) is insufficient, relying on logical inference to deduce the function of the eighth consciousness is still not realization; it is merely intellectual understanding (parijñāna), without the merit and benefit (guṇa-phala), unable to eradicate the view of self, unable to attain liberation.
Many things, if easily told to a person, do not touch them, have no effect, and change nothing. Only by letting them explore step by step themselves, seeking the true reality, will they truly believe the matter and be genuinely touched. People trust themselves; they do not trust thoughts and concepts imposed from outside. Manas is likewise; it does not easily believe the thoughts and concepts of consciousness. It only trusts what it sees with its own eyes. Therefore, one has no choice but to let manas, based on the information provided by consciousness, investigate and consider for itself. Only the result it considers out itself will it truly believe, thereby resolving doubt.
During the process of investigation, if consciousness applies much effort, manas applies little; if consciousness applies little effort, manas applies much. Only by making manas apply more effort can realization occur. But this requires relatively deep meditative concentration; otherwise, manas cannot apply effort, and only consciousness applies effort. The better functions of consciousness are nothing more than inference and logical thinking, but they cannot replace manas's own contemplation and investigation. One must learn to use manas to generate true wisdom, wisdom that plays a decisive role. When one's meditative concentration is not good enough, one should not contemplate fundamental dharmas or engage in Chan investigation (cān huàtou), lest one gains understanding without realization.
XIX. How to Sever the Fetter of Doubt
When there exists within the mind a dharma that cannot be decisively resolved – uncertainty about whether the five aggregates are truly real, whether they are impermanent and subject to arising and cessation, whether they constitute a reliable, indestructible self that can go to future lives – this unresolved doubt leads to indecision. Due to the inability to decide, one continues to depend on the five aggregates, to trust them. The karmic actions (karma) creating the three evil destinies (durgati) based on the five aggregates cannot be eliminated, and one drifts along with karma, flowing within the three evil destinies. This doubt (vicikitsā) is a fetter (saṃyojana) of affliction. If not severed, afflictions, karmic results, or suffering will inevitably persist.
How to sever the affliction of the view of doubt? Some say that as soon as they think that the five aggregates indeed lack a self, doubt vanishes from their mind, they confirm the selflessness of the five aggregates, and sever the fetter of doubt. Can slightly contemplating the suffering, emptiness, impermanence, and selflessness of the five aggregates with consciousness eradicate the deep-seated doubt within? I'm afraid not. Since beginningless time, we have had no doubts about countless worldly matters. Some people even go through life without doubting what they do, believing themselves to be right and wise. Yet, until death, they may not have done a single proper thing correctly. While alive, they were indeed very self-confident, but lacking wisdom, they did not know they were unwise, did not know their confidence was unreliable, not true confidence, believing without reason. Therefore, some are very confident that they indeed recognize the selflessness of the five aggregates and have eradicated the view of self. But this certainty and confirmation are blind. At the time of death, when facts are laid bare, they can only drift along with karma, utterly unable to be their own master.
How, then, to eradicate the fetter of doubt? One must cultivate concentration (samādhi), contemplate and investigate carefully within meditative concentration, or diligently apply effort according to the Buddha's method of the four foundations of mindfulness (smṛtyupasthāna), without seeking shortcuts. Practice the Noble Eightfold Path (āryāṣṭāṅgamārga) and the seven factors of enlightenment (sapta-bodhyaṅga) earnestly, giving rise to meditative concentration, to attain the samādhi of emptiness (śūnyatā-samādhi).
XX. The Fetter of Doubt in Manas
When eradicating the view of self, severing the fetter of doubt among the three fetters (trīṇi saṃyojanāni), one cannot only sever the doubt of consciousness while leaving the doubt of manas unsevered. If manas carries doubt about the view of self into the intermediate state, one cannot avoid the three evil destinies (durgati), bound by the fetter of doubt, unable to be liberated from the three evil destinies. Only by resolving the doubt of manas is ignorance eradicated. Resolving all doubts of manas, ignorance is exhausted, and one becomes a Buddha. No Buddha's manas carried the fetter of doubt to Buddhahood. No Bodhisattva's manas carried the fetter of doubt to become a Mahāyāna Bodhisattva who has eradicated beginningless ignorance (anādi-avidyā). No Śrāvaka or Pratyekabuddha sage's manas carried the fetter of doubt to liberate themselves from the suffering of birth and death in the three realms.
XXI. Inference and Speculation Are of No Benefit to Practice
Truly attaining realization in Buddhist study and practice is not that easy. Intellectual understanding (parijñāna) can be done casually. Discussing key issues might lead to a correct conclusion, but such discussion is inference. The result of inference is understanding; no matter how correct, it is not realization (pratyakṣa). Dharma not actually realized is of no benefit to personal practice. Patriarchs often say: Even if one can expound the entire Tripitaka and twelve divisions of scriptures, if not enlightened, it is the talk of Māra. Nowadays, most people in the world studying Buddhism use the thinking, analysis, inference, and speculation of consciousness. Those who truly cultivate, truly investigate, and truly apply arduous effort are very, very few. Even if one can guess the state of an eighth ground Bodhisattva or the state of Buddhahood, it is of no use whatsoever; it has nothing to do with liberation from birth and death. Expounding the Dharma eloquently is also useless; it has nothing to do with liberation from birth and death. Writing ten thousand books in a lifetime still has nothing to do with liberation from birth and death.
The result of practice is to eradicate all appearances (lakṣaṇa). Revolving around these appearances is useless; it is still bondage. Studying Buddhism with a mind of gaining (prāpti-citta) and seeking (aiṣaṇā-citta) also results in conditioned dharmas (saṃskṛta-dharma), and all conditioned dharmas are karmic actions leading to birth and death. If studying Buddhism is not for the sake of selflessness, not for liberating afflictions, not for eliminating ignorance, then it is clearly for the sake of the worldly self and what belongs to self... This fundamentally cannot obtain the wisdom of liberation, cannot transcend birth and death; this is another kind of confusion and inversion. Studying the Dharma only wanting the result, only wanting the answer, without the process of practice in between – all this is the mind of gaining and seeking, that is, the mind of birth and death. Studying Buddhism this way is also karmic action leading to birth and death.
Nowadays, even if people studying Buddhism can "realize" many times, they just cannot eradicate the view of self. Why? Because they do not earnestly cultivate concentration and contemplation, do not truly apply effort to investigate and seek realization. Then it is impossible to realize the truth and cannot eradicate the view of self. The result can be obtained by any means, but the actual process of study and practice cannot be obtained by any means. On the issue of practice, shrewd people are unwilling to apply arduous effort. Those who truly apply effort are like fools, diligently seeking, only caring about cultivation without asking for harvest. Yet, the shrewder one is, the more foolish they become. Practice is what fools do; it is not the work of the shrewd.
