How to Make Manas Transform All Dharmas

Question: If I continuously visualize, or continuously recite Buddha's name and sutras, and when my practice is sufficient, the seventh consciousness is tempered, will it automatically manifest the tempered seeds and alter the external environment? Because the external environment is also manifested by the seventh consciousness, right?

Answer: Both seeds and realms are transformed by the Tathāgatagarbha in accordance with Manas. Manas itself does not manifest seeds. In the process of cultivation, as long as the power of Manas is sufficiently strong and the energy acquired is ample, the Tathāgatagarbha complies with the mind of Manas, and everything becomes possible. Realms transform according to the mind of Manas. When Manas is trained to possess formidable mental strength and becomes exceptionally resolute in its determination to alter realms or achieve any goal, the aspiration will undoubtedly be fulfilled. If the wish remains unfulfilled, it is because the strength is still insufficient, requiring further tempering through cultivation to accumulate power. It is like pointing at a stone to turn it into gold—precisely because Manas possesses such potent mental strength that it forcibly transforms stone into gold.

When one excels in Buddhist practice, the mind becomes virtuous and gentle. Before long, one's countenance changes—all results from the transformation of the mind, primarily referring to Manas, but also including consciousness. The so-called tempering of Manas means transforming one's own mind. Whether and how one's mind has changed, and to what extent, can be discerned through careful self-observation. In interactions with people and handling affairs, in the cultivation of all dharmas, one should be able to observe whether it is genuine or merely perfunctory pretence; all that is sincere and earnest involves Manas. Reciting Buddha's name can be genuine or false; in practice, whether it is true cultivation or feigned performance, one should be able to observe it oneself. Achieving the level of genuine engagement of Manas in any undertaking is not easy; it requires conditions such as precepts, meditation, wisdom, and merit.

All mental activities are divided into two levels: consciousness and Manas. For instance, discerning whether giving is true generosity or merely a formality for show can be distinguished through careful observation; whether one's filial piety towards parents is genuine or feigned can be discerned by attentive reflection. Cultivation that transforms the mind mostly progresses from quantitative change to qualitative change. The accumulation of quantity occurs at the level of consciousness, while the qualitative transformation takes place in Manas. Hence, consciousness is shallow, and Manas is deep. If Manas possesses deep virtuous roots, great strength, and exceptional sincerity, it can directly undergo qualitative transformation, altering everything without needing to accumulate strength.

Tempering Manas requires enduring perseverance, unwavering adherence to precepts, generating the great Bodhicitta, continuously practicing meditation, focusing the mind single-pointedly on tasks, eliminating scattered thoughts, concentrating on contemplation, and accumulating ample merit and other provisions. To subdue the mind, it often requires deep contemplation on the principles of Dharma and the suffering of the world by consciousness to temper and guide Manas. Occasionally, one must rely on hitting a wall to force oneself to turn back or change course. Therefore, suffering is essential for growth. Without experiencing suffering, there would be no renunciation mind or courageous resolve, making cultivation prone to slackness.