Guide to the Cultivation and Realization of the Manas: Part One
Chapter 7: The Discriminative Nature of Manas (2)
11. Whether Manas Is Erroneous Perception
From the perspective of discriminative wisdom, erroneous views, misunderstandings, and attachments constitute erroneous perception (*mithyā-pratyakṣa*). Thus, Manas possesses erroneous perception, and simultaneously, all six consciousnesses also possess erroneous perception, because they all have erroneous views and misunderstandings, and their wisdom is incomplete. From the perspective of the mode of discrimination, Manas discriminates through direct perception (*pratyakṣa*), not erroneous perception. If Manas could possess the wisdom of erroneous discrimination like the mind (the sixth consciousness), learning and practicing Buddhism would be much easier, living in worldly affairs would be much easier, encountering the Buddha Dharma would lead to correct understanding without the need for arduous cultivation of concentration, Chan investigation, contemplation, or practice, and Buddhahood would not require three great *asamkhyeya kalpas*. The reason it takes such a long time to cultivate and attain Buddhahood is precisely because Manas lacks sufficient wisdom and requires long-term influencing, presenting facts, and reasoning.
Manas’s cognitive wisdom regarding all dharmas is indeed erroneous perception due to ignorance (*avidyā*), leading to erroneous views, misunderstandings, and ultimately attachments. Therefore, learning and practicing Buddhism aims to eradicate the ignorance of Manas and correct all its inverted views. When ignorance is completely eradicated, all becomes right view, all erroneous attachments are severed, and Buddhahood is attained. Correcting Manas’s erroneous views relies on the correct understanding of the mind (consciousness). For the mind to gain correct understanding, one must study the Buddhist sutras, deeply and correctly comprehend them, then engage in right thinking (*samyak-saṃkalpa*), influencing Manas so that it aligns with the mind’s correct understanding and engages in right consideration (*samyak-manasikāra*), thereby enabling Manas to possess right view and rectify previous erroneous knowledge, understanding, and attachments. The initial ignorance of Manas that needs to be eradicated is the self-view (*satkāya-dṛṣṭi*) of Manas; only after this can the self-attachment (*ātma-grāha*) of Manas be completely severed. The subsequent ignorance of Manas that needs to be eradicated is preventing it from mistaking the dharmas produced by the eighth consciousness (*ālaya-vijñāna*) as "I" and "mine," recognizing the eighth consciousness as the master of the Dharma realm while understanding that it itself is not the master of all dharmas; only after this can the dharma-attachment (*dharma-grāha*) of Manas be completely severed. When dharma-attachment is completely severed, sentient beings attain Buddhahood.
Therefore, from beginning to end, learning Buddhism involves cultivating Manas, with the aim of eradicating and completely eliminating the ignorance of Manas, fully returning to one's inherent nature (*svabhāva*), and no longer being inverted. In this process, one needs to rely on the guidance of the mind (consciousness). Thus, the mind must first eradicate inverted views before it can guide Manas towards the right path of liberation, ultimately leading to complete and thorough liberation. In summary, cultivating Manas is the correct practice. Cultivating only the mind (consciousness) without knowing the master (Manas) is an inverted view; such practice is incomplete and cannot lead to liberation.
12. Manas Discriminates Dharmas Through Direct Perception
Why must Manas necessarily discriminate through direct perception? Because Manas relies moment by moment on the eighth consciousness for discrimination; it discriminates whatever dharmas the eighth consciousness manifests, and the dharmas manifested by the eighth consciousness are all directly perceived dharmas, dharmas generated from seeds (*bīja*), real dharmas (*dravya*), not imagined dharmas. Therefore, Manas discriminates through direct perception. When Manas discriminates the dharmas transmitted by the five consciousnesses and the mind (consciousness), it is also direct perception, because the dharmas transmitted by the five consciousnesses are directly perceived by Manas; it does not engage in inferential (*anumāna*) or erroneous perception. The same applies to dharmas transmitted by the mind (consciousness); for dharmas discriminated inferentially or erroneously by the mind and transmitted to Manas, Manas always discriminates them directly; it does not engage in inferential or erroneous perception again. Therefore, it is said that Manas’s discrimination is necessarily direct perception. Does Manas ever discriminate through comparison? It does engage in comparative discrimination, but this comparison differs significantly from the inferential discrimination of the mind (consciousness).
13. Can Observing Based on Erroneous Perception Lead to Direct Observation and Realization?
Observing and practicing the Buddha Dharma generally starts from a state of direct perception; observation is easier to begin this way. Starting from phenomena and states that are easy to observe allows the practice of observation (*vipaśyanā*) to succeed and realization to be attained easily. However, this is not always the case; observation can also start from erroneous perception, imagination, and thought. When the power of concentration (*dhyāna*) increases and the power of wisdom (*prajñā*) also strengthens, there will be a gradual transition from erroneous perception to direct perception. Once the state of direct perception manifests, erroneous perception completely transforms into one's own state of direct perception. When the *samādhi* state appears, the observation practice is accomplished, and one realizes the path (*mārga*). This kind of realization involves deep powers of concentration and wisdom; the *samādhi* state is not easily lost, and the transformation of body, mind, and world is very significant, bringing great benefit.
For example, take the White Skeleton Contemplation (*aṣṭhisaṃjñā*). Initially, one certainly cannot observe the skeleton; one can only imagine it or gradually shift observation from the observable skin and muscles to the skeleton. At first, it is the mind (consciousness) observing the skeleton erroneously, striving to imagine it. When concentration and wisdom strengthen, the skeleton will naturally appear without the mind deliberately thinking about it. Deliberate thinking will not make it appear; it happens only when the mind truly cannot think anymore, having already penetrated deeply into Manas. Finally, the skeleton arises naturally from Manas’s recollection. The mind cannot conceive of it, nor can it remove it once it appears, because this is no longer the realm of the mind; the mind cannot control it.
All kinds of *samādhi* states arise naturally from Manas due to deep skill; they are not realms of the mind; the mind cannot control them. For instance, when the Buddha-Recitation Samādhi (*buddhānusmṛti-samādhi*) is achieved, the Buddha's name sounds continuously whether walking, standing, sitting, or lying down—it is not recited by the mind but by Manas. The mind cannot extinguish the Buddha's name, nor can it control it; it cannot control the meditative state of the physical body either. From this perspective, all realizations of fruition (*phala*), understanding the mind (*cittāvatāra*), and various *samādhi* states of enlightenment (*bodhi*) involve both concentration and wisdom; they are not realms of the mind. They are all initiated by Manas; the mind can only follow along, powerless to manipulate. The mind may feel baffled, finding it inconceivable, but actually, Manas knows what is happening. Therefore, the demeanor is calm and composed, the mind is open and understanding, abiding in profound meditative joy (*dhyāna-sukha*), a state beyond description.
Another example is the Sixteen Contemplations (*ṣoḍaśa-vidhāna*) in the *Sūtra on the Contemplation of Amitāyus*. From the second contemplation to the sixteenth, they are all erroneous perception; the mind fundamentally cannot observe them because the mind fundamentally cannot see the Pure Land of Ultimate Bliss (*Sukhāvatī*), its ground, water, trees, etc., nor see Amitābha Buddha, Avalokiteśvara Bodhisattva, or Mahāsthāmaprāpta Bodhisattva; it can only imagine them. This imagination has a sequence and methodology. The first contemplation serves as preparation: first, to practice the power of concentration and focused attention; second, to direct the mind towards the location of the Pure Land, aligning it with the Pure Land. After the *samādhi* state of the first contemplation appears, the second contemplation is conducted entirely based on the foundation of the first. Although it is erroneous perception, it is like pushing a boat with the current—the water transforms into the lapis lazuli ground of the Pure Land.
After this *samādhi* state appears, concentration and wisdom increase further, and subsequent erroneous perceptions will naturally come to fruition, transforming into one's own state of direct perception. This continues until the images of Amitābha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva are all contemplated, all images extremely delicate, exquisite, and incomparably beautiful.
These *samādhi* states are actually not imagined by the mind consciousness; the mind absolutely cannot imagine them, no matter how hard it tries. It merely relies on the mind's imagination initially as an aid. Once profound meditative wisdom appears, the mind becomes largely useless. After influencing Manas, everything almost entirely depends on Manas. As soon as Manas stirs, the *samādhi* state appears. The *ālaya-vijñāna* (storehouse consciousness) absolutely honors Manas and absolutely cooperates with it. Therefore, the commander-in-chief is, after all, the commander-in-chief, far superior to the advisors and assistants.
Therefore, regarding many things, the mind feels utterly incapable of imagining them, feeling it is very difficult, feeling there is no starting point. This is not a problem. As long as you successfully influence Manas, leave the rest to Manas; it guarantees the accomplishment of all undertakings beyond the mind's conception, including the greatest undertaking under heaven—becoming a Buddha. Manas can ultimately accomplish this naturally and effortlessly.
14. Contemplation Generally Progresses from Erroneous Perception to Direct Perception
In contemplation methods (*kṛtsnāyatanāni*), since the objects contemplated are not currently observable, are not present before one's eyes, and are realms beyond one's current wisdom, they are not states of direct perception. Therefore, one needs to rely on the sacred teachings (*āgama*) for imagination and thought, or fantasy, or similar conditioned appearances, to reach a point where one can perceive and see them with one's current faculties, thereby making them one's own state of direct perceptual wisdom.
So-called contemplation (*bhāvanā*) involves both observing and imagining simultaneously. "Imagining" carries the meaning of imagination and fantasy; this employs erroneous perception as the entry point. When concentration and wisdom increase, erroneous imagination gradually decreases, the element of direct perception gradually increases, until finally direct perception is fully achieved. The contemplated object vividly appears in one's mind, or as if before one's eyes, becoming one's own extraordinary "exclusive image realm" (*svacittamātra*), with the mind abiding in *samādhi*, awareness and clarity present, the ground of mind (*citta-bhūmi*) radiantly manifesting, concentration and wisdom equally maintained.
For example, in the White Skeleton Contemplation, when initially observing oneself and others, one cannot see that the physical body is just a pile of white bones; instead, it appears as vivid flesh. For oneself, the skeleton is erroneous perception. Therefore, one can only rely on imagination, diligently constructing and imagining in the mind according to the Buddha's instructions, comparing reference images to oneself or others. Over time, as concentration power strengthens, the mind gradually influences and motivates Manas. Manas gradually becomes familiar with the skeleton; without the mind's strenuous effort, it knows the appearance of the skeleton, and the image of the skeleton gradually appears in the mind. At a certain moment, when the first *dhyāna* is complete, the wisdom of observation is complete, and conditions are ripe, the skeleton instantly manifests clearly in the mind, vivid and distinct, as if before the eyes, impossible to dispel. This is a pure state of direct perceptual wisdom, attaining the purity of the Dharma-eye (*dharma-cakṣu-viśuddhi*), severing the view of self (*satkāya-dṛṣṭi*), and realizing the third or fourth fruition (*anāgāmin* or *arhat*).
In a state of direct perception, there is no need for contemplation; seeing everything before the eyes requires no imagination—what it is, is what it is. For example, seeing a stone as a stone in direct perception. If one wants to see gold on the stone, then contemplation is needed because the gold is not present; it is a state of erroneous perception that needs to be transformed into direct perception. One then contemplates; once contemplation succeeds, the stone turns to gold.
15. The Knowing of Manas and the Knowing of Consciousness Are Different
The knowing nature (*jñāna*) of the deluded mind (*vijñāna*) consists of two aspects: the knowing of the six consciousnesses and the knowing of Manas. Due to differences in the depth of concentration (*dhyāna*), the knowing has distinctions of focused attention and scatteredness, and the content known differs in depth, subtlety, breadth, and narrowness.
The nature of seeing, hearing, feeling, and knowing (*dṛś-śruta-mata-jñāta*) is the combined functional activity of consciousness seeds (*vijñāna-bīja*) and mental factors (*caitta*). These activities are momentary, arising, ceasing, and changing, like the flow of water. Countless water droplets forming a stream, under the force of wind and inertia, are sometimes rapid, sometimes slow, sometimes strong, sometimes weak, sometimes interrupted, sometimes continuous. Consciousness formed from consciousness seeds, under the influence of mental factors, has a discriminative nature that is sometimes strong, sometimes weak, sometimes rapid, sometimes slow, sometimes subtle, sometimes coarse. When the faucet is turned off, water droplets no longer flow out, and the water flow disappears; when consciousness seeds cease to flow out, consciousness disappears. Where is the switch?
When knowing all dharmas, reflect upon this knowing: is it the knowing of the mind (consciousness) or the knowing of Manas? The mind knows, but knowing alone cannot change; it cannot accomplish. Manas knows and can immediately accomplish; it can correct itself. When the Buddha Dharma is cultivated only up to the level of the mind, it is merely reaching the top of a hundred-foot pole; one step further is needed to reach Manas. If all dharmas reach Manas, one would immediately become a Buddha, with no further need for cultivation.
16. Manas Contacts and Discriminates All Dharmas First
Manas is in the brain, regulating the entire brain nervous system to control the whole body. When the brain nerves move, the whole body moves, and the six consciousnesses subsequently move. Consciousness, no matter where it is, is also formless and without specific location; saying Manas is in a certain location refers to its sphere of influence.
The movement of the six consciousnesses always occurs after the movement of Manas. This proves that Manas contacts and discriminates all dharmas first; only afterward do the six consciousnesses arise. Therefore, there is no dharma known by the six consciousnesses that Manas does not know. The difference lies only in the truthfulness of the known content, its clarity, and its degree of coarseness or subtlety. For example, in business activities, a competitor releases a new product. The general manager first knows about this matter but does not know the specific details, so he instructs the relevant department to investigate. After the person responsible investigates and clarifies the matter, he first reports to the department manager, who then reports to the general manager. In this way, the general manager, the department manager, and the specific investigator all know about the matter. However, before the investigator reports, the content known by the three individuals differs to some extent. Even after reporting, the content known by the three still differs somewhat; it cannot be completely identical.
17. Manas's Discriminative Function Grows Stronger After Transforming Consciousness into Wisdom
Within the eighteen elements (*aṣṭādaśa dhātavaḥ*), the eye consciousness (*cakṣur-vijñāna*) and eye faculty (*cakṣur-indriya*) correspond to form (*rūpa*); the ear consciousness (*śrotra-vijñāna*) and ear faculty (*śrotra-indriya*) correspond to sound (*śabda*); the nose consciousness (*ghrāṇa-vijñāna*) and nose faculty (*ghrāṇa-indriya*) correspond to smell (*gandha*); the tongue consciousness (*jihvā-vijñāna*) and tongue faculty (*jihvā-indriya*) correspond to taste (*rasa*); the body consciousness (*kāya-vijñāna*) and body faculty (*kāya-indriya*) correspond to touch (*spraṣṭavya*); Manas and the mind consciousness (*mano-vijñāna*) correspond to mental objects (*dharma*). The activities of the first five faculties and five consciousnesses are driven and regulated by Manas; they cannot act autonomously. The aggregate of form (*rūpa-skandha*) consists of the eleven form dharmas (*rūpa-dharma*): forms, sounds, smells, tastes, touches, mental objects, eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty.
The knowing (*jñāna*) of the realms of the eighteen elements is the aggregate of perception (*saṃjñā-skandha*). The object (*ālambana*) of perception is the perceived aspect (*nimitta*). The perceived aspect includes forms, sounds, smells, tastes, touches, mental objects, and mental dharmas. Mental dharmas include feeling (*vedanā*), perception (*saṃjñā*), mental formations (*saṃskāra*), and consciousness (*vijñāna*), which are the operational characteristics (*ākāra*) of the mind, i.e., the mental factors (*caitta*). For example, when the mind consciousness discriminates the eight consciousnesses, when it knows the eight consciousnesses, at that time the mind consciousness is the perceiving aspect (*dṛśyākāra*), and the operational characteristics of the eight consciousnesses are the perceived aspect (*nimitta*).
The mind consciousness can discriminate the operational characteristics of the eight consciousnesses; it can discriminate the mental factors of the eight consciousnesses. Manas has the self-witnessing aspect (*svasaṃvitti*), capable of introspecting itself and discriminating itself. However, this ability is not very powerful. After transforming consciousness into wisdom (*vijñāna-pariṇāma*), the wisdom of Manas increases, and the function of the self-witnessing aspect becomes somewhat stronger. Manas relies on the mind consciousness to discriminate the operational characteristics of the eight consciousnesses, but its ability is not strong. Only after transforming consciousness into wisdom does its discriminative nature gradually grow stronger.
Before transforming consciousness into wisdom, Manas also has many discriminative functions. It's just that when the mind consciousness has not transformed into wisdom, it cannot observe them. Therefore, some people say Manas has inferior discriminative wisdom. Sentient beings all take the knowing of the mind consciousness as knowing; what the mind consciousness does not know, they consider non-existent or absent.
18. Manas Simultaneously Discriminates Composite Dharmas
Composite dharmas (*saṃsṛṣṭa-dharma*) are the combination of the five sense objects (*pañca-viṣaya*) and mental objects (*mano-viṣaya*); lacking one, they do not constitute a dharma. Since Manas is the sovereign consciousness (*adhipati-vijñāna*), determining the arising, ceasing, and changing of the six consciousnesses, then Manas can discriminate the five sense objects, not merely mental objects. It can roughly discriminate the composite realm formed by the five sense objects and mental objects. Therefore, Manas can prompt the birth of all six consciousnesses to collectively discriminate any kind of sense object. Regarding composite six-object realms, Manas’s discrimination may also have focal points. For example, when discriminating a flower, it may focus on discriminating the color rather than the shape or length. At this time, the eye consciousness, under the direction of Manas, will search for the color Manas prefers, and the mind consciousness will follow along, searching for the related mental objects concerning the color.
What Manas first contacts and discriminates is the complete sense object, not the five sense objects and mental objects as separate realms. Therefore, do not say that Manas only discriminates mental objects and not the five sense objects. If that were the case, how could the five consciousnesses arise to discriminate the five sense objects? Who would guide and command them? Manas discriminates the composite sense object, including the five sense objects and the mental objects upon them; it does not discriminate the five sense objects alone or mental objects alone. Therefore, when the six consciousnesses arise, the five consciousnesses and the mind consciousness must arise simultaneously to collectively discriminate the sense objects; they cannot be separated. Manas discriminates roughly, not meticulously. The five consciousnesses can discriminate meticulously, and the mind consciousness can discriminate even more meticulously.
Apart from being unable to discriminate the initially appearing "essence object" (*svalakṣaṇa*), Manas can discriminate all six-object realms, both internal and external to the subtle sense faculties (*adhyātma-indriya*). The six consciousnesses can only discriminate the six-object realms internal to the subtle sense faculties. People with psychic powers (*ṛddhi*) have a mind consciousness that discriminates relatively vast realms; they can also discriminate sense objects not within the subtle sense faculties.
19. Manas Can Perceive the Different States of the Five Aggregates
Manas’s discriminative wisdom is sometimes not weak. In various states without the six consciousnesses, it understands the difference between sleep and coma, the difference between sleep and the body being unusable, and the difference between coma and impending death. Because in sleep, coma, impending death, the state of no-perception (*asaṃjñi-samāpatti*), and the state of cessation (*nirodha-samāpatti*), the emotions and manifestations of Manas are different. Therefore, Manas still possesses non-trivial discriminative wisdom, and this wisdom is significant. Its functional role is complete and powerful, which is why it qualifies as the sovereign consciousness, leading all activities of the entire five aggregates (*pañca-skandha*). It is not as some say, that Manas is nothing, lacking all functions and being weak; that is absolutely not the case.
20. The Afflictions and Habits of Manas
Question: Every time before I go on a business trip, I inexplicably feel a sense of loss in my heart, with slight chest tightness. As a result, when I get there, the conditions for eating, drinking, defecating, and urinating are poor. So before a trip, I first check my inner feelings. If there's an inexplicable sense of loss, it basically means the place I'm going to has poor food and accommodation. Can this clumsy method also be used to observe Manas?
Answer: Simply by understanding the functional nature of Manas, one can also somewhat perceive Manas, knowing its general habits, tendencies, afflictions (*kleśa*), and purity (*viśuddhi*). Manas is too particular about enjoyment, liking comfort, hence unwilling to endure relatively poor and harsh environments. Therefore, before changing environments, it always makes the mind (consciousness) aware, aiming for the mind to find a way to solve this problem.
If Manas is unhappy, the body will feel different; if Manas is happy, the body will also feel different, because the body is controlled by Manas, expressing its thoughts and emotions.
21. When Manas Has Thoughts, Others' Manas Can Also Know
Question: Can Manas cling to its own past, present, and future bodies throughout the ten directions and three periods of time (or people and events related to oneself)? For example, if Manas makes an intention, will others receive the information?
Answer: Sentient beings all take the knowing of the mind consciousness as knowing. If Manas knows something the mind consciousness does not know, it is as if it were unknown. Manas, relying on the *ālaya-vijñāna* (storehouse consciousness), can know all dharmas; it just cannot make the mind consciousness know them. Only after cultivating the four *dhyānas* and eight concentrations (*samāpatti*), can the mind consciousness know what Manas knows; this is called psychic power (*abhijñā*). If one's own Manas sends out information, the other's Manas can also know it, but if the other's mind consciousness does not know, then it is as if they do not know. Unless Manas uses a special method to make the mind consciousness know, then that person can know.
After the mind consciousness transforms into wisdom (*jñāna*), it can know some of what Manas knows; it can observe Manas directly and thus understand some of Manas’s mental activities (*citta-caryā*) and nature (*svabhāva*). Some people then say Manas knows a wider range and more content. Actually, Manas could always rely on the *ālaya-vijñāna* to know extremely many dharmas; the mind consciousness just couldn't perceive it. Regarding Manas’s knowledge of itself, when the mind consciousness doesn't know, some people say Manas does not know itself, lacks the self-witnessing aspect (*svasaṃvitti*); this distorts the facts.
22. The Discriminative Wisdom of Manas
Now, we need to establish a premise: saying that Manas’s discriminative wisdom is inferior refers to its manifestation within the realm of the six objects (*ṣaḍ-viṣaya*) and when Manas faces the six objects alone. However, Manas’s scope of discrimination is extremely broad, and its mode of discrimination is quite unique. The subtle aspects (*sūkṣma-lakṣaṇa*) of the six objects are discriminated by the six consciousnesses; Manas naturally does not need this function. But Manas can utilize the six consciousnesses to discriminate the six objects; that is, the discrimination results of the six consciousnesses all must return to Manas for processing. If Manas does not know even one dharma, that part of the discrimination function of the six consciousnesses is useless because the six consciousnesses cannot make decisions; discriminating the six objects is for Manas’s discrimination, serves Manas, and is directed and approved by Manas. The six consciousnesses are merely tools for Manas to discriminate the six objects. Whatever the six consciousnesses discriminate, Manas can discriminate. Ultimately, the perceived aspect (*nimitta*) of the six consciousnesses is the perceived aspect of Manas; the difference is that one is direct, the other indirect.
23. The Influence of Sense Objects on Manas Without the Six Consciousnesses
Manas contacts mental objects (*dharmāyatana*), and afterward, the mind consciousness arises to discriminate the mental objects. Manas contacts the mental objects first and knows them first; the mind consciousness contacts and knows afterward. It's just that Manas’s knowing is not as clear and detailed as the mind consciousness’s, and after knowing, it cannot act; it must rely on the mind consciousness and the five consciousnesses to act. Therefore, all sense objects are known first by Manas; it does not need feedback from the six consciousnesses. However, the six consciousnesses discriminate the six objects in more detail; the mind consciousness has strong logical thinking and observational abilities, bringing many suggestions to Manas. Manas, receiving feedback from the five consciousnesses and the mind consciousness, can fully and detailedly understand the sense objects and then make the final decision. Therefore, although Manas cannot fully discriminate the realms of the six objects, it can still be influenced (*vāsanā*), or understand the general idea. For habitual sense objects, its discrimination can be clearer. In this way, it has an imperceptible influence on Manas and can be stored as seeds (*bīja*).
