Chapter Sixteen: Miscellaneous Discussions on Manas

I. The Environment Transforms According to the Mind

It is the tathāgatagarbha that can truly manifest, alter, and transform realms. However, realms do not transform according to the tathāgatagarbha. The tathāgatagarbha alone cannot manifest realms, cannot alter realms, and cannot transform realms. It transforms according to the transformation of the sixth and seventh consciousnesses. The sixth consciousness transforms first, driving the transformation of the seventh consciousness. After the seventh consciousness transforms, the tathāgatagarbha follows the seventh consciousness, cooperating with it, and only then can realms be transformed. If only the sixth consciousness transforms, it still cannot transform realms because the mental consciousness (mano-vijñāna) is not the master consciousness and cannot directly command the tathāgatagarbha to output seeds to create all dharmas. The tathāgatagarbha obeys the commands of the seventh consciousness. Whatever the seventh consciousness wishes to change and however it wishes to change it, the tathāgatagarbha entirely follows and cooperates, provided that the karmic seeds exist and the karmic conditions ripen. When the mind of the seventh consciousness transforms, the karmic seeds necessarily transform, and the realm will definitely transform.

II. Regardless of the state of the mental consciousness, manas is always active, always contemplating and deliberating. When the mental consciousness cannot make a decision, one can choose to be dazed or blank out. Perhaps at some point, a good idea will emerge; this is manas producing the idea.

The mental activity of manas is extremely difficult to still. Do not assume that if the mental consciousness is still, manas is also still. The thought activity of manas is probably too profound for any of us to observe. Even if manas can be temporarily stilled, one cannot enter the remainderless nirvāṇa (anupādhiśeṣa-nirvāṇa). We must have a correct understanding of the remainderless nirvāṇa. Only when manas has completely severed all greed and attachment to the worldly dharmas of the three realms, completely severed all clinging to the self of the five aggregates, and holds no hope whatsoever for the world, can one enter the remainderless nirvāṇa at the end of life.

Entering the remainderless nirvāṇa requires a process. One must attain the first, second, third, and fourth fruits (of the śrāvaka path), possess dhyāna concentration at or above the first dhyāna, eradicate all afflictions (kleśa), and then the mental thoughts of manas become fewer and fewer, entering concentration very easily and quickly. At the end of life, when the four great elements of the physical body decompose, the five universal mental factors (pañca sarvatraga) of manas decrease. Manas no longer directs attention (manaskāra) to the three realms, no longer experiences (vedanā), no longer grasps appearances (saṃjñā), no longer discriminates (vijñāna), no longer makes choices (cetanā), and does not wish to engage in any creation. Then the tathāgatagarbha ceases to produce any dharma, whereupon the body of the five aggregates perishes, there is no intermediate state (antarābhava), and one is no longer reborn, thus entering the remainderless nirvāṇa.

III. Within the tathāgatagarbha of every individual lies the ignorance (avidyā) of manas. Moreover, the degree and content of this ignorance are not entirely the same; the severity of greed, hatred, and delusion afflictions varies for each person. Therefore, the time when each person encounters the conditions to learn the Buddha Dharma differs, and the length of time required for cultivation to attain Buddhahood also varies. Since beginningless kalpas ago, it has been this way inherently. Beings with less and milder ignorance will encounter the Buddha Dharma earlier and cultivate earlier. The heavier the ignorance, the deeper they sink into the abyss of ignorance, and the more suffering they experience. Because beings with deep and heavy ignorance encounter the Buddha Dharma relatively late, their learning and cultivation of Buddhism also proceed very slowly, and the time required to attain Buddhahood is extremely long.

In the ten directions, there are already immeasurable, boundless Buddhas. Yet in the ten directions, there are still so many bacteria, insects, and small animals—far too many to count. In a small patch of land, the number of beings in the evil destinies (durgati) cannot be counted. One does not know when they will obtain a human body, and after obtaining a human body, one does not know when they will encounter the Buddha Dharma to cultivate. Therefore, when we attain Buddhahood in the future, it will still be before the majority of beings attain Buddhahood. Behind us, there will still be vast numbers of beings suffering in the three evil destinies. The number of those beings in the evil destinies remains immeasurable, boundless, and again immeasurable—truly unimaginable. Therefore, we should all make great vows to liberate immeasurable, boundless beings from the sea of suffering.

IV. The Bodhisattva Precepts of the Brahmajāla Sūtra are the great precepts of the thousand Buddhas of the past, present, and future. From the moment one receives the precepts and obtains the precept substance (śīla-gotra) until the attainment of Buddhahood, the precept substance obtained is not lost throughout successive lifetimes. Even if one violates the precepts and receives evil retribution, the precept substance is not lost. Other precepts, however, are upheld for only one lifetime. When the five aggregates of this life perish, the precept substance is also lost. In the next life, the new five aggregates have no precept substance; one needs to receive the precepts anew. Why is this so?

Because the Brahmajāla Sūtra transmits the Mahāyāna Bodhisattva Mind-Ground Precepts. The so-called "mind-ground" refers to manas. After receiving the precepts, it enables manas to gradually become as pure as the true mind-ground, the tathāgatagarbha. Manas represents the true false self of the five aggregates (pañcaskandha); the mental consciousness cannot represent it because the mental consciousness arises and perishes, is unreliable, and cannot master the bodily, verbal, and mental actions of the five aggregates; therefore, it cannot represent the false self of the five aggregates. Thus, when receiving precepts, merely restraining the mental activity of the mental consciousness does not play a decisive role. Whether bodily, verbal, and mental actions are pure or not depends on manas. Because manas does not perish throughout successive lifetimes, once the precept substance is obtained, it is not lost throughout successive lifetimes. Then, when the five aggregates of future lives encounter evil conditions, due to the protective function of the precept substance, manas can distance itself from evil conditions and avoid violating the precepts.

Precepts primarily restrain manas; restraining the mental consciousness has no practical effect. If manas intends to violate the precepts and the mental consciousness lacks the strength to resist, it will inevitably follow suit and become corrupted. After manas relies on the pure nature of the tathāgatagarbha, without needing the mental consciousness to regulate or advise, manas naturally upholds the precepts without transgressing, the mind-ground becomes pure, and in future lives, the mind is pure from birth.

To enable manas to obtain the precept substance, during the precept-bestowing ceremony, one must concentrate single-mindedly on visualizing the Buddha's light illuminating one's body and mind, golden light pouring directly from the crown of the head into the heart-field, bathing the entire body in the Buddha's light. Due to single-minded concentration, manas sincerely wishes to receive the Buddha's empowerment to obtain the precept substance. The tathāgatagarbha cooperates, and one receives the response of the empowerment and blessing from the Buddhas of the ten directions, thereby eliminating the obscurations of past karmic obstacles and obtaining the precept substance. When the precept substance functions, it stops evil and prevents wrongdoing, avoids creating evil karma, and avoids receiving evil retribution. Thus, on the Bodhisattva path, one can proceed smoothly and attain Buddhahood quickly.

If, at the precept ceremony, one's thoughts are scattered, one does not visualize single-mindedly, manas still grasps at other dharmas, with heavy clinging, then the mind is not sincere. The tathāgatagarbha cannot cooperate, one cannot receive the response of the Buddhas' blessings, and thus cannot obtain the precept substance. Later, when encountering conditions to violate the precepts, there is no obstruction, and one is extremely prone to follow conditions and create evil karma, resulting in future evil retribution. When suffering evil retribution, the cultivation of the Bodhisattva path is obstructed, and the attainment of Buddhahood becomes uncertain.

V. Precepts first restrain the six consciousnesses, then restrain manas. Upholding precepts requires the six consciousnesses to uphold them first, and finally manas upholds them together. The precepts upheld by the six consciousnesses are all precepts with characteristics (sanimitta-śīla). The precepts upheld by manas are the characteristicless mind-ground precepts (animitta-citta-śīla). Only when manas becomes extremely pure can it uphold the precepts. When manas can consciously uphold the precepts, it does not care about external appearances because manas has no interest in the secular world and no mind for worldly dharmas. Then, actions and creations in worldly dharmas have no fault of mind and thus do not violate the precepts. However, to prevent beings from giving rise to misunderstanding and slander, and to better gather and teach beings, Bodhisattvas must still conform to the psychology of the masses. All external actions must also be rigorous and dignified, possessing the three thousand dignified manners and eighty thousand subtle practices, while internally not clinging to these appearances. At this point, the Mahāyāna mind-ground precepts are accomplished.

Therefore, truly judging a person cannot be based solely on external appearance; one must look at their inner mind. Beings lack wisdom and like to cling to appearances. Bodhisattvas have wisdom and emphasize the inner mind. Only Bodhisattvas with mind-ground precepts can better follow any condition to teach and transform beings without being transformed by beings, because they are not easily moved. Bodhisattvas manifest various appearances according to conditions, yet the manas deep within does not give rise to thoughts or mental fluctuations because of appearances. Thus, Mahāyāna precepts restrain the mind-ground manas, while Hīnayāna precepts restrain the external six consciousnesses.

VI. External sense faculties contact external sense objects; internal sense faculties contact internal sense objects. Not only are the internal and external faculties related, but the internal and external objects are also related, and even the internal and external consciousnesses are related. The six consciousnesses contact internal sense objects and create actions upon them. Do the external sense objects change? If they change, do the external objects change first, or do the internal objects change first?

Careful contemplation and observation reveal that manas acts as the master, exerting a driving force both upon the internal sense objects and simultaneously upon the external sense objects. This proves that manas is both an internal consciousness and an external consciousness. For example, after the hand takes the book away, the external object, the book, is no longer in its original place; others cannot see it, and the position of one's own internal object, the book, also changes. The change in the external object is directed by manas; the change in the internal object is also directed by manas. For instance, when bread is eaten, entering the mouth and then the stomach, it is certainly directed by manas. The internal object is crushed and enters the stomach; the external object outside the mouth enters the body, also directed by manas. If manas does not act as master and exert the driving force, neither the internal nor external objects will change in the short term.

Internal sense objects always depend on external sense objects to arise and exist. Without external objects, there are no internal objects. External objects come first, then internal objects. Except for the independent shadow realm (pratibimba-ālambana), which does not depend on external objects to exist. Therefore, the independent shadow realm is very active, unstable, and unpredictable; the mental consciousness most of the time cannot grasp or control it. Why can it not be controlled? The mental consciousness lacks the ability to subdue manas and lacks the ability to control manas.

Since internal sense objects depend on external sense objects to exist, then the change or transformation of sense objects must occur with the external objects changing first, followed by the internal objects changing accordingly; the changes are almost simultaneous. If the external objects are changed, the external objects of the relevant beings are simultaneously changed, thus changing the internal objects of the relevant beings. If this change is not permitted by others, it infringes upon the related interests of others.

For example, damaging public property changes both one's own and others' external and internal objects. If others do not permit it, it infringes upon their interests. Destroying or altering another's body not only changes one's own internal and external aspects (nimitta-bhāga) but also changes the internal and external aspects of others. Others suffer loss and become angry; others benefit and become happy. If one destroys one's own body, it not only changes one's own internal and external objects but also changes the internal and external objects of others. One's own relatives do not permit it and suffer.

If only one's own internal objects are changed, without involving others' internal or external objects, it is irrelevant to others. Only the independent shadow realm belongs entirely to oneself and does not involve others' internal or external objects. No matter how it changes, others are unaware. For example, visualizing a Buddha image to accomplish the samādhi of Buddha-recollection (buddhānusmṛti-samādhi), where all the Buddhas of the ten directions stand before one—others cannot see this scene. If one recites until the Land of Ultimate Bliss appears before one's eyes, others similarly cannot see it. Otherwise, others would simultaneously accomplish the merit of the Buddha-recollection samādhi. Then, if one person cultivates, all beings could benefit from the light and accomplish it.

VII. The seventh consciousness accomplishes the saṃbhogakāya Buddha and also accomplishes the nirmāṇakāya Buddha. All dharmas are initiated by manas and accomplished by the tathāgatagarbha; the Buddha bodies are likewise. All mind-made bodies (manomaya-kāya) are initiated by manas and transformed by the tathāgatagarbha. Manas is the master of karmic retribution (vipāka). Unless in the remainderless nirvāṇa, it never perishes, enduring all kinds of good and evil retributions, endlessly. Manas is the worldly "I" of the secular realm; the tathāgatagarbha is the supramundane "I." Although in the state of beings it is not yet fully endowed with self-nature, it is expediently called the true self to distinguish it from the false self of manas. The saṃbhogakāya and nirmāṇakāya Buddhas both perform great Buddha-work in the world, propagating the Dharma and liberating beings. The dharmakāya Buddha is a supramundane Buddha, not in the world, yet not apart from the world.

"World" (世, loka) represents cyclic existence (saṃsāra), which involves the flow and change of time. "Realm" (间, dhātu) represents geographical orientation, spatial position—the receptacle world (bhājana-loka). The existence of the saṃbhogakāya and nirmāṇakāya Buddhas involves time and space; they are within the world. The appearance of all dharmas necessarily occurs within the world. Apart from the world and the realm, no dharma exists. The world has "time" and "realm." The dharmas without "time" and "realm" are only the tathāgatagarbha. The dharmakāya of the Buddhas has no time or space and does not need the world. The saṃbhogakāya and nirmāṇakāya of the Buddhas all have "time" and "realm," possessing lifespan and land.

"World," the three times—past, future, present—represents time, represents cyclic flow. Time and space are both set off and contrasted by material dharmas (rūpa-dharma). Where there is no matter, there is emptiness. Before the initial formation of the universe, it was a vast expanse of emptiness with nothing. After the material dharmas of the universe appeared, the receptacle world came into being, time began to manifest, and the world gained its support.

Through the transformation of material dharmas, time was manifested. After the universe and receptacle world formed, the three realms (traidhātuka) were established, the physical bodies of beings could appear, and the world of the five aggregates was established. All these dharmas, including the initial vast emptiness, are manifested and produced by the tathāgatagarbha; they are all the perceived aspect (nimitta-bhāga) of the tathāgatagarbha, within which lies the perceiving aspect (dṛṣṭi-bhāga) of the tathāgatagarbha. The tathāgatagarbha first has the perceiving aspect, then transforms into the perceived aspect. Therefore, apart from the tathāgatagarbha, everything is illusory. If all appearances are extinguished, it is the one true dharma realm (ekasatya-dharma-dhātu).

In the Buddha lands of the ten directions, wherever there is a Buddha residing in the world, there are great Bodhisattvas on the grounds (bhūmi) studying with the Buddha. The Buddha will then expound the profound wisdom of consciousness-only (vijñapti-mātratā-jñāna). For example, in the Land of Ultimate Bliss, the Bodhisattva Mahāsattvas are immeasurable and boundless. Amitābha Buddha certainly expounds the wisdom of consciousness-only to these Bodhisattvas; otherwise, why would those great Bodhisattvas surround Amitābha Buddha? Śākyamuni Buddha also expounded the Dharma of consciousness-only wisdom in our Sahā world. There are sūtras left behind, and certainly also sūtras that were not left behind.

VIII. The Principle of Sleep Paralysis

During sleep paralysis, the body cannot move, the mouth cannot make a sound; the body is controlled, the brain (the subtle material faculty, rūpa-indriya) is controlled, or sometimes manas is controlled by a ghost.

When the body is controlled and cannot move, or moves involuntarily, it is manipulated by the manas of a ghost or spirit. However, the mental consciousness is very clear and aware, and manas can also know.

When manas is controlled, not only can the body not move or moves involuntarily, but the thoughts, speech, and thinking of the mental consciousness are also involuntary, manipulated by the manas of the ghost or spirit. The creations of body, speech, and mind are all involuntary. Most of the time, the mental consciousness is unaware. Once it becomes aware, if manas has strength, it can break free from the bondage and regain autonomy.

IX. The Existence of Manas Has No Beginning

As long as one knows what the absence of manas entails, one can understand why manas cannot be born later but must have existed since beginningless kalpas ago. If manas were born later, then before its birth, it would be the state of remainderless nirvāṇa; the segmental birth and death (āvaraṇa) would have ended, greed and attachment to the three realms would no longer exist, and there would be no suffering of birth and death in saṃsāra. Then that being would be an Arhat. But beings have never been Arhats. If beings had been Arhats, they would not regress back to ordinary people to suffer the birth and death of the six paths. Beings have also never been Buddhas. If they had been Buddhas, Buddhas would not regress back to ordinary beings; otherwise, our study of Buddhism would be meaningless. In the Śūraṅgama Sūtra, the Buddha said: "After gold is refined from gold ore, it will not mix with impurities again." This is the principle.

The existence of manas has no beginning. If it had a beginning, before the beginning, there was no manas, only the tathāgatagarbha. If this were the case, it would be the state of remainderless nirvāṇa. Who can enter the remainderless nirvāṇa? Arhats who have destroyed self-view (satkāya-dṛṣṭi) and severed self-clinging (ātma-grāha) can enter nirvāṇa. Beings below the third fruit (anāgāmin) cannot enter the remainderless nirvāṇa because beings below the third fruit still have self-clinging and greed for the three realms.

Bodhisattvas above the first ground (prathama-bhūmi) who have realized the mind's nature (citta-prakṛti) and attained the full mind stage (pūrṇa-citta) can enter the remainderless nirvāṇa. However, Bodhisattvas deliberately retain residual afflictions (anuśaya) to nurture rebirth and do not enter the remainderless nirvāṇa. But Arhats who have entered the remainderless nirvāṇa—after the tathāgatagarbha gives rise to manas, once Arhats emerge from the nirvāṇa state, they are no longer ordinary beings. Manas no longer has the slightest ignorance, no greed, hatred, or delusion afflictions, no self-clinging, no greed for the three realms, and will never regress to the state of an ordinary being.

But why can there be immeasurable numbers of ordinary beings in the world? The existence of ordinary beings is impossible. Therefore, this shows that the ordinary beings in the world have never been Arhats, have never severed greed, hatred, and delusion afflictions, and have never entered the remainderless nirvāṇa. Thus, it is said that the manas of beings has always existed, existing since beginningless kalpas ago, always existing with ignorance and afflictions.

The remainderless nirvāṇa is the state where manas is extinguished. If manas is extinguished, is there still someone entering the remainderless nirvāṇa? There is no one entering the remainderless nirvāṇa; there is no person in nirvāṇa. The tathāgatagarbha is originally like that; it similarly does not enter the remainderless nirvāṇa. Whether manas exists or not, it is neither within nirvāṇa nor outside nirvāṇa. Since beginningless kalpas, it has always been that pure and tranquil state of mind. As long as the view of self exists, the seventh consciousness cannot be extinguished. At the end of life, an intermediate state body will still be produced. If one thinks "I enter nirvāṇa," then within the mind there is still the existence of an "I," and one cannot enter the remainderless nirvāṇa because the mind is not empty and pure. Therefore, the existence of manas has no beginning but can have an end. However, one can prevent it from ending, enabling it to live forever.

X. The Principle of the Mother-Child Heart Connection

A mother is doing needlework at home; her child has an accident outside. At that moment, the needle suddenly pricks the mother's hand, drawing blood. The mother immediately senses that the child has had an accident. Or, if the mother has an accident, the child suddenly has an intuition and knows the mother has had an accident.

The principle behind this is that the two not only have a blood relationship but also a very deep karmic connection. This relationship is actually the relationship between the manas of the two individuals; the karmic connection is also the relationship between the manas of the two individuals. Due to experiences over immeasurable kalpas, manas is very clear about the relationship between the two. Therefore, it pays mutual attention. Once something happens to one party, the other immediately perceives it. Why is this so? Because manas, following its tathāgatagarbha, knows everything. Matters concerning people it cares about are naturally always attended to. Once something unusual happens to the other party, the tathāgatagarbha, according to manas's thoughts, sends out that information, and manas knows. Then it tries to let its mental consciousness know to handle it. If it doesn't let the mental consciousness know, manas itself cannot handle it.

XI. Are the Mental Activities of Animals Non-Defined?

The mental activities of the eighth consciousness (ālaya-vijñāna) of animals are non-defined (avyākṛta). The mental activities of the manas of animals are non-defined. The mental activities of the six consciousnesses of animals are not non-defined. The karmic actions created by the six consciousnesses are all stored as karmic seeds and all bear karmic results. For example, if an animal hears the Buddha Dharma, after death it can go to heaven to enjoy blessings; there are records of this in the Buddhist sūtras. Animals close to humans, living near humans, because they are influenced by human dharmas, understand human affairs and are similar to humans. After death, they are easily reborn among humans, such as cats and dogs. If an animal inadvertently makes offerings to the Three Jewels (triratna), in the future it will receive great good retribution and attain fruition quickly; there are records of this in the Buddhist sūtras.

What differs between animals and humans is that the consciousness of animals is relatively foolish, unable to engage in deep and subtle thinking and analysis. Its role in guiding and strategizing for manas is small. Most of the time, it is the manifestation of manas's habitual tendencies (vāsanā). Therefore, they also appear foolish and simple-minded, with little cunning, no hypocrisy, and no slickness. This is also why humans like certain animals and fear certain others.

Animals are all undergoing the retribution for their past karma. Because the functioning power of consciousness is small, their ability to create new karma is small. Once the retribution is exhausted, they will be reborn in the human path again. The human body is actually the most serious in creating karma because human cunning is greater, due to the strength of the mental consciousness, which can create new karma. The consciousness of desire realm gods (kāma-deva) is also strong, but they are in the stage of receiving good retribution. Because they can fully enjoy their blessings, there is no need to create evil karma, and they create relatively little good karma.