What Represents the Identity of Sentient Beings?

Throughout countless cycles of birth and death, what represents our identity? In the spiritual journey from an ordinary being to Buddhahood, what represents our identity?

For instance, upon attaining Buddhahood, what represents the identity of the Buddha? When becoming a bodhisattva at the stages of the eighth ground, ninth ground, or equal enlightenment, what represents the identity of such a great bodhisattva? Upon reaching the first ground or higher, what represents the identity of a bodhisattva at or above the first ground? After realizing the mind and attaining enlightenment, what represents the identity of a bodhisattva who has realized the mind? Upon attaining the first fruition up to the fourth fruition, what represents the identity of a sage at the first or second fruition? What represents the identity of a noble one at the third or fourth fruition? After attaining the fruition of a pratyekabuddha, what represents the identity of a pratyekabuddha?

In the state of an ordinary being, what represents the identity of beings in hell? What represents the identity of hungry ghosts? What represents the identity of animals? What represents the identity of asuras? What represents the identity of devas in different heavenly realms? What represents the identity of different humans?

At the moment of each being's death, the six consciousnesses cease, and the body of the five aggregates perishes. Only the manas and the eighth consciousness remain, proceeding together to the next life, where they give rise to the body of the five aggregates in the subsequent existence. Since this process repeats life after life, only the manas and the eighth consciousness can represent a being's identity. However, the eighth consciousness of every being is identical, possessing the same virtues without the slightest distinction. Therefore, the eighth consciousness cannot represent a being's identity, for if it did, all beings would share the same identity without any differentiation. Thus, only the manas represents a being's identity.

The virtues embodied by the manas determine what kind of being one is. With the virtues of a Buddha, one is the Buddha, the World-Honored One; what represents the Buddha is the reward-body Buddha attained by the manas, distinctly different from the retribution body of ordinary beings. With the virtues of an equal-enlightenment bodhisattva in the manas, the being is an equal-enlightenment bodhisattva; with the virtues of an eighth-ground bodhisattva in the manas, the being is an eighth-ground bodhisattva; with the virtues of a first-ground bodhisattva in the manas—where consciousness is initially transformed into wisdom—the being is a first-ground bodhisattva.

If the manas realizes the mind and attains enlightenment but has not transformed consciousness into wisdom, the being is a bodhisattva at the three virtuous stages. If the manas merely attains fruition without realizing the mind, the being is a śrāvaka sage. If the manas attains the fruition of a pratyekabuddha, possessing the virtues of a pratyekabuddha, the being is a pratyekabuddha.

If the nature of the manas is as malicious and hateful as that of hell beings, the being is a hell dweller. If the manas is extremely miserly and greedy, the being is a hungry ghost. If the manas is utterly foolish and unteachable, the being is an animal. If the virtues of the manas involve intense hatred and combativeness yet include merit, the being is an asura. If the virtues of the manas encompass both good and evil, fluctuating between them, the being is a human. If the virtues of the manas lean more toward good than evil, the being is a deva in the desire realm. If the virtues of the manas are not only good but also meditative, the being is a deva in the form realm or formless realm.

The human body is pivotal, determining whether one ascends or descends in future lives. If, in Buddhist practice, one fails to cultivate the manas, neglecting to elevate and transform its virtues, then at the moment of death—when the six consciousnesses cease—the manas will determine the identity of the next life based on its present virtues. It will proceed with the tathāgatagarbha to take rebirth in a womb corresponding to those virtues. Such is the law of cause and effect. Countless practitioners merely skim the surface, dabbling without engaging the mind of the manas or integrating the Dharma into the manas. Consequently, the manas, still shrouded in ignorance, continues to enter an ignorant womb, giving birth to suffering beings trapped in ignorance.

I have repeatedly emphasized with earnest admonition the importance of the manas. Yet foolish beings refuse to acknowledge the manas. They prevent the manas from attaining fruition and realizing the mind. Thus, in future lives, the manas—neither having attained fruition nor realized the mind—will continue to take rebirth. Its identity will certainly not be that of one who has attained fruition or realized the mind. By then, regret will be too late.