Training the Manas in Daily Life: A Guide to Manas Training

Training the concentration of the mental faculty (manas) can begin with small practices in daily life. The Satipaṭṭhāna Sutta teaches contemplation of the breath, contemplation of skeletal remains, and contemplation of bodily activities. In the Śūraṅgama Sūtra, the twenty-five sages contemplate the six dusts, the six sense faculties, the six consciousnesses, and the six great elements. We can contemplate the flame of a candle, the burning tip of an incense stick, an apple, or a flower—choose whatever is convenient. The mental faculty focuses on the candle or incense tip, consciousness arises at that point, and then settles there unmoving. The eye consciousness does not look elsewhere, the mental consciousness does not think of other things, and mental stirrings cease. Both simply gaze fixedly at the candle or incense tip. At this time, the mental faculty is restrained, able only to focus on and contemplate the candle, unable to grasp elsewhere. Gradually, one enters the state, concentration deepens, the mind becomes unified, and awareness grows increasingly subtle.

Contemplation causes the mental faculty to focus on one place, one point, one dhamma. Ordinarily, the mental faculty is too scattered; it grasps at all dharmas, fails to recognize any dhamma clearly, understands no dhamma, knows not the true nature of any dhamma, knows not what any dhamma fundamentally is not. When the mental faculty's contemplation gradually deepens, the mental consciousness at this time is empty, not a single thought arises, or there is only the single thought of knowing the flame. Meanwhile, the mental faculty contemplates subtly. On one hand, samādhi arises within this contemplation; on the other hand, mental activity undergoes changes. The perception of the flame's appearance gradually transforms, the truth gradually surfaces, and one progressively discovers: the flame is not the flame, the incense tip is not the incense tip, the apple is not the apple, the flower is not the flower—all things are not all things. After wisdom arises, various realizations of emptiness will emerge, samādhi will manifest, and a series of changes occur in body and mind.

Hence, it is evident that all we ordinarily see is erroneous view. Seeing the false, we know not the true, thus clinging to all things as "I" and "mine"—taking the five aggregates (form, feeling, perception, mental formations, consciousness) as "I"; taking forms, sounds, smells, tastes, touches, and mental objects as "mine"; taking wealth, sensual pleasures, fame, food, and sleep as "mine"; taking power, status, reputation, money as "mine"; taking family, relatives, and associates as "mine"—everything connected to oneself is "mine." For the sake of "I" and "mine," any price can be paid. How could spiritual practice compare in importance to "I" and "mine"? Is it not precisely this clinging that perpetuates rebirth within the six realms? "I don't care," "Samsara isn't frightening," "Losing 'I' and 'mine' is what's truly terrifying." But have you ever truly obtained "I" and "mine"? How many times have you lost "I" and "mine"? Do you have any means to protect them?

To shatter this ignorance, erroneous views, and foolish clinging, contemplate one thing persistently. Over time, you will know what things truly are, what "I" truly is, who clings and what can be clung to. Experience directly the dreamlike illusions, and awaken from the dream. In the dream, the six destinies are vividly present; upon awakening, the vast universe is found empty. How ridiculous was the former delusion! One laments bitterly. Awakening is what matters; what came before no longer counts—it's turned over. After awakening, one is a true hero (mahāpuruṣa); before awakening, one is a deluded, confused ordinary being. The identity changes. The deeds of a true hero are worthy of the reverence of all people; the actions of a deluded ordinary being evoke pity.

For specific details of the contemplation process and results, refer to the Perfect Penetration Dharma Doors of the twenty-five sages in the Śūraṅgama Sūtra. The sages' practice was not confined to one realm or one dhamma. Any one of the eighteen realms (āyatana) could be chosen as the path to enlightenment, all capable of achieving supreme samādhi, all leading to perfect penetration. Entering the Way through one dhamma, every dhamma is in the Way. This is called "entering deeply through one door; every door leads through."

If we wish to sever the view of self, it is unnecessary to perform contemplative analysis on all five aggregates and eighteen realms. Select one point of focus that is easy for you to contemplate, like an awl piercing through, and it will surely shatter the five aggregates and eighteen realms. For example, pierce a balloon in one spot, and the entire balloon bursts. Like a boat leaking in one place, the whole vessel sinks. Let us all act swiftly! Refrain from foolishly clinging to dreamlike illusions and mistaking false parents for true.