Spiritual Cultivation Is the Cultivation and Transformation of the Manas

Question: If the emotion of hatred reaches the level of gnashing one's teeth, is this a deep hatred of the manas? Is it a reaction of the manas? Does the manas possess the minor derivative defilement of hatred? 

Answer: The manas is the sovereign consciousness; bodily, verbal, and mental actions are governed, directed, and controlled by the manas. The physical activity of gnashing teeth is produced through the direction and control of the manas. No matter what thoughts, ideas, or emotions the consciousness has, it cannot direct or control the body to manifest the phenomenon of gnashing teeth. If one regards the manas as a normal conscious mind, it becomes easy to understand all the mental activities of the manas, and there will be no misunderstanding. 

The manas is the master of the five-aggregate body, perpetually governing all bodily, verbal, and mental actions of the five-aggregate body. Our practice is precisely about cultivating the manas and transforming it. After the manas undergoes the three transformations of consciousness into wisdom, one attains Buddhahood. If the manas lacked certain ignorance and defilements, then practice would only need to cultivate the consciousness, and there would be no need to concern oneself with the manas. Cultivating the consciousness is very simple, very easy, and effortless; one only needs to study the principles, and after the consciousness contemplates and understands them, wisdom arises, mental activities can change, and transformation occurs. However, in reality, practice is extremely difficult; it is not this simple and quick. Changing oneself is very hard; one must undergo long-term familiarization, prolonged introspection, and subduing oneself amidst conditions and circumstances to achieve even a little progress. The ignorance and defilements of the manas are extremely numerous and profound, not easily subdued or eradicated, which is why practice feels difficult. 

The twelve links of dependent origination, arising from the ignorance of the manas, lead to subsequent immeasurable suffering of birth-and-death cycles. This demonstrates that the manas is fully endowed with all ignorance and defilements. If the manas had no ignorance and defilements, and only the consciousness did, there would not be the suffering of beginningless kalpas of birth and death, as the ignorance and defilements of the consciousness are easily resolved. Then, one must further contemplate: where do the ignorance and defilements of the consciousness come from? The "I" we commonly refer to means the manas; it primarily refers to the manas. When we say "I," it is the manas's thoughts and concepts that emerge. The deeply rooted, habit-heavy thoughts and concepts of "I" are precisely the manas. Therefore, to observe the manas, one simply observes one's own arising thoughts and habitual tendencies. "I" is the manas; to observe the manas is to observe the "I." Approaching the effort from this perspective makes it less difficult. The relatively deep-seated, hard-to-discover, and hard-to-observe thoughts and concepts within the mind all belong to the manas. The deeply ingrained, bone-deep habitual defilements and wisdom are all of the manas, extremely hidden, difficult to know, and difficult to change. The thoughts and concepts of the consciousness float on the surface, easily influenced, easily discovered, easily subdued, and easily changed. If practice did not involve the manas, then learning Buddhism would be relaxed and joyful, and attaining Buddhahood would be very swift. 

All the functional roles of the manas within the five aggregates can be observed. Only by knowing what the facts are, what the truth is, can one speak of what the manas has or lacks, or state it precisely, or affirm it definitively. Otherwise, one must follow the Buddha's teaching: "Do not believe your own mind." One's judgment is severely limited by the wisdom gained from direct perception. When wisdom is insufficient for observation, one must strive diligently in practice, aiming to achieve direct and true perception as soon as possible, in order to attain genuine wisdom, true wisdom, and wisdom from direct perception. Before this, doubt remains doubt; one cannot draw true conclusions, so do not draw conclusions. Learning Buddhism and practicing should always adhere to this attitude to avoid the fault of misjudgment and erroneous evaluation. Strive to integrate the Dharma, to connect it coherently, and the meaning of the Dharma will become clear.