The Modes of expression of Mano-Indriya

Question: In a dream, two people, A and B, are conversing. A asks: "Is there a self in feeling and consciousness?" B answers: "No self." Both the question and the answer are expressions of consciousness using language. So, did the manas (mental faculty) participate in this question-and-answer?

Answer: The entire dream is manifested by the manas. Using person A, it raises its own doubt, aiming to have its consciousness think and resolve this issue on its behalf. The manas needs the consciousness to solve the problem; it is precisely because it has already developed doubt and wants to resolve it that it produces this dream.

Expressing through language and words is a function of consciousness. Behind the expression of consciousness lies the choice, urging, and thought of the manas. Consciousness is urged by the manas to express itself. What is expressed might be the viewpoint of consciousness itself, or the viewpoint of the manas, or perhaps a viewpoint shared by both. If the manas has no doubt regarding this question and does not wish to know the answer, it would not create this dream.

If the manas already knows the answer to the question, how should it express it when the other party asks? Since the manas has no language function, when it needs to express, it does so in two ways: Firstly, through the language, words, and sounds of consciousness, and consciousness will answer quickly and without hesitation, as if without using the brain or needing to think. If there is a moment of hesitation in thought, what is expressed is generally more the viewpoint of consciousness itself. Secondly, the manas may express itself through a mental state or realm, presenting a state that represents the manas's thoughts, concepts, and psychological state. The deepest such states are usually called samadhi states. Both the severing of self-view and the realization of mind and seeing one's nature involve the emergence of samadhi states characterized by balanced meditative concentration and wisdom, signifying that the manas has realized emptiness and no-self. When the manas abides in a samadhi state, it signifies seeing the Way (attaining insight).

After the manas understands and realizes that feeling and consciousness are without self, what manifestations would there be in daily life? What are the differences compared to before? What aspects of disposition and habits are changed?

Experience of Bai Xuexiang (White Snow Fragrance): The changes in daily life are extremely significant. However, habits occasionally arise but are instantly illuminated by awareness. Gradually, the force of habits diminishes more and more. This habit is precisely karmic force.

Experience of Ru She (Like Letting Go): One no longer cares about the cognitive disturbances brought by feeling and consciousness, nor is there the impetus to give rise to greedy thoughts or false thoughts. Troubles arise very rarely in the mind. The pace of life slows down considerably. Experiencing people and events feels like observing from the outside, with a sense of detachment. But it's unclear whether this increases compassion.

Having a sense of detachment towards people and events means having a certain degree of separation from them, not clinging or depending too closely. This is a psychological state approaching emptiness. It indicates that spiritual practice has achieved a certain level of result, entering the stage of the Four Additive Practices (Caturprayoga). After passing through this stage, one severs the view of self.