Honoring Manas Is Honoring Direct Realization

Why is it necessary to extensively demonstrate the essence and function of the manas in the Dharma-ending Age, and to distinguish it as much as possible from consciousness? Because sentient beings in this degenerate age are restless, possess shallow roots of virtue, harbor heavy greed, have meager merit, are unwilling to uphold precepts, find it difficult to maintain precepts, struggle to cultivate concentration, and lack mental purity. Buddhist practitioners generally prioritize acquiring knowledge, often mistaking the theoretical concepts they learn—the emotional thoughts and intellectual interpretations of consciousness—for actual realization. They regard the results deduced through speculation and reasoning as realization, thereby misleading themselves and others, collectively creating the karma of grave false speech, and together falling into the fiery pit of the three evil paths. If one understands the nature of manas, one will recognize the true appearance of realization and its distinction from emotional thoughts and intellectual interpretations. By grasping the crucial mechanism and essence of realization, one can avoid falling into such errors and prevent committing the sin of grave false speech.

During the Buddha's time, sentient beings possessed profound roots of virtue and merit, had minor afflictions, maintained pure minds, and possessed strong meditative concentration. After learning the theoretical aspects, they would automatically and consciously engage in deep, subtle contemplation and observation, making realization relatively easier. Due to their profound meditative absorption, the Dharma they learned penetrated deeply into the manas. Any attainment of fruition was genuine realization, not the false realization of consciousness. Furthermore, with the Buddha personally verifying and attesting to their realization—given his boundless wisdom and supernatural powers—the attestation was extremely accurate, without any error. He did not mislead his disciples into claiming realization where there was none, nor did he hinder their spiritual progress.

Even before the Ming and Qing dynasties, monastics and lay practitioners often possessed deep meditative concentration, and the conditions for cultivating concentration were relatively favorable, especially during the Tang and Song dynasties. Buddhist practitioners emphasized meditative absorption; with concentration, they engaged in contemplation and reflection. As long as the theories they learned were correct, realization was relatively easier. Instances of mistaking emotional thoughts and intellectual interpretations for realization were very rare. If realization occurred, it was genuine realization. The only difficulty lay in obtaining the sutras and theoretical teachings. Therefore, sentient beings in those times could still attain realization even without understanding the function of manas.

In today's spiritual cultivation environment, many people are unable to uphold precepts or cultivate concentration and can only focus on learning theoretical knowledge. Under such circumstances, genuine realization becomes impossible. Without realization, one cannot truly practice. Most engage in mere lip-service Chan, eloquently expounding principles while their minds remain out of accord with the Way, with greed, hatred, and delusion still prevailing. Without meditative concentration, they cannot subdue or suppress afflictions—how can they sever them? Consequently, the internal state of Buddhist communities is more chaotic than the secular world, with fiercer conflicts. Not only do they cling to worldly fame and profit, but they also cling to personal gains within the Dharma, resulting in afflictions even more severe than those in the secular realm.

In this era where "sages" abound, counterfeit certifications abound, and desires run rampant, it is necessary to emphasize upholding precepts and meditative concentration. It is essential to emphasize the actual realization of manas to rescue those who commit the grave false speech of claiming realization where there is none, preventing them from falling into the three evil paths at life's end and harming other students who are on the verge of entering the fiery pit.