Chapter Two: The Relationship Between Manas and the Attainment of the Buddha-Dharma

I. The Process of Attainment Necessarily Involves Manas

The initial practice of contemplating True Suchness (tathata) is the cultivation of Tathata Samadhi, observing that all dharmas are True Suchness. Practicing in this way can only lead to the realization of a semblance of the emptiness samadhi state. One may attain various states of meditative concentration (dhyana), but one cannot yet realize the true wisdom state of emptiness samadhi. To realize the true state of emptiness samadhi, one must further meticulously investigate the self-nature of True Suchness within samadhi, find its locus, and observe its specific functions. Only then can one truly realize Tathata Samadhi.

When studying the Dharma, we must have the wisdom to discern between semblances of the Dharma and the true Dharma, and to distinguish the difference between methods of intellectual understanding (解悟, jiewu) and methods of experiential realization (证悟, zhengwu). Do not mistake methods of intellectual understanding for methods of experiential realization. Do not mistake methods of cultivating concentration (修定, xiuding) for methods of investigating Chan (参禅, canchan). Do not be content with shallow understanding; instead, exert effort to arouse the mind to investigate the ultimate meaning. Moreover, do not be satisfied with small attainments; strive to become a great-hearted Bodhisattva. Without the actual practice, one can only engage in empty talk, without the beneficial results of liberation. Those who have tasted the flavor of liberation know how free and unhindered the liberation of the mind is; not even the rarest treasures of the world can compare.

II. What is Called Actual Practice

If so-called actual practice does not include the cultivation of meditative concentration (禅定, chanding), and one does not cultivate samadhi, how can what is practiced be real? Without samadhi, or with only very shallow concentration, one can have wisdom (慧, hui), but this wisdom is only at the level of intellectual understanding; it cannot be the wisdom of experiential realization. Wisdom at the understanding level remains only in the conscious mind's (意识心, yishi xin) comprehension of the Dharma. In Chan, this is called "emotional thinking and intellectual understanding" (情思意解, qingsi yijie) or "conscious conjecture" (意识卜度, yishi bodu). As for what the ultimate meaning is and why it is so, one neither knows nor realizes; one only knows the conclusion, lacking the process of proof.

Experiential realization (实证, shizheng) is the process of proof, where the conclusion reached accords with the established answer. This answer is given by the Buddha, and the process of proof is the path of actual practice and contemplative investigation (观行, guanxing) for each individual. Without samadhi, how can one engage in contemplative investigation? How can wisdom be born? Although liberation depends on wisdom, and Buddhahood depends on wisdom, without samadhi, how can true wisdom be born? Some practitioners only want the final wisdom, rejecting concentration. It's like being interested only in the last pancake, not wanting to eat the preceding ones. Wisdom without samadhi is like that last pancake; talking about food cannot satisfy hunger; one speaks loftily on an empty stomach.

Those lacking wisdom often only like others' lofty theories and high-sounding talk, unable to discern whether they possess genuine substance within. This easily hinders one's own path (道业, daoye). One might think that understanding all the Dharma means realization, that one has wisdom and can attain liberation, but in reality, one is still very far from it.

III. The Principle of Truly Practicing Chan

When practicing Chan investigation, the conscious mind (第六识, the sixth consciousness) should be without scattered thoughts (无念, wunian), but manas (意根, the seventh consciousness) must absolutely not be without thought. Without thought, it is purely cultivating concentration (修定, xiuding); it cannot give rise to wisdom, therefore one cannot attain enlightenment (开悟, kaiwu) or see the nature (见性, jianxing).

When concentration power is very strong, the conscious mind seems to have no thoughts, but actually, there is still one thought suspended in the heart-mind—it is suspended at manas. Manas is investigating, and the conscious mind cooperates. If the data is sufficient and complete, manas takes the lead in the investigation. If the data is insufficient, manas asks the conscious mind for data and information, then deeply investigates again. This is the secret of true investigation and diligent effort. If everyone knew it, it wouldn't be a secret. When manas asks the conscious mind for data, the conscious mind must engage in clear thinking and analysis, then hand the results of this analysis to manas. Manas then uses this data to investigate further.

We all have had the experience where superficially we seem to have no thoughts or thinking, but deep within, it is not yet tranquil; some mental activity is deeply hidden, like ocean water appearing still and calm on the surface, but its currents are actually very swift. Manas is like this—deep, subtle, hard to find, profound and unfathomable.

Attainment through Chan investigation occurs only under certain conditions of causes and conditions, depending on the respective states of the conscious mind and manas. Therefore, experienced and highly responsible Chan masters observe whether their disciples' causes and conditions are sufficient. If they are not, and lack samadhi, the master will not begin guidance, lest the disciple only attain intellectual understanding and remain forever incapable of vibrant realization. The wisdom attained under different Chan masters differs greatly; the level of realization varies significantly. Therefore, meeting a particular kind of Chan master precisely reflects one's own merit (福德, fude) and karmic conditions (因缘, yinyuan).

IV. Investigation by Manas is Truly Chan Investigation

A psychologist's research report states: "When brainwaves are in the alpha state, conscious activity is significantly inhibited, unable to engage in logical thinking; it is in an unconscious state. At this time, the brain receives or transmits information through intuition, inspiration, habit, images, imagination, etc. The subconscious is active at this time."

After reading this, to say that manas has no mental activity, no thought activity, no function of deliberation (思量性, siliangxing), is untenable. The alpha state mentioned here refers to the state within samadhi. In samadhi, the conscious mind manifests less or not at all, allowing manas's function of deliberation to be fully expressed. Why is this? Because at this time, manas is less disturbed by the conscious mind; manas is more focused, so its deliberative function is enhanced. Why can the conscious mind disturb manas? Because the discriminative activity of the conscious mind every moment is transmitted to manas as information, which manas must discriminate and process. There is also information transmitted by the five senses (五识, wushi), which manas must discriminate and process. There is also information beyond the six dusts (六尘, liuchen); manas must also discriminate and process it. Manas is so busy that it has no time to concentrate on deliberating major issues; thus, major issues cannot be resolved.

The results of superficial thinking and understanding by the conscious mind absolutely do not count because the evidence is insufficient and the data is inadequate; manas does not acknowledge them. Even if the evidence is sufficient and the data is ample, manas must still deliberate over this evidence and data again from the beginning before making a final judgment. Because manas is the examiner and gatekeeper, responsible for filtering the choices of the conscious mind before allowing them to pass. Then, the ālaya-vijñāna (如来藏, rulai zang / tathāgatagarbha) specifically executes it. The ālaya-vijñāna only obeys the command and summons of manas; it does not obey the conscious mind's independent judgment and decisions.

V. Faith, Understanding, Practice, and Realization (信解行证)

Faith, understanding, practice, and realization exist at the level of the conscious mind and at the level of manas. What ultimately, thoroughly, decisively, and dominantly acts is the faith, understanding, practice, and realization at the level of manas. If only the conscious mind has faith, manas cannot take action; one cannot diligently practice and cannot realize the Buddha-Dharma. When manas has faith, it is true faith. If manas does not believe, one cannot truly begin practice.

Faith, understanding, practice, and realization are actually all matters of manas; the conscious mind can only be an assistant, not the protagonist. The conscious mind goes ahead to guide; when manas truly knows, the Dharma is realized. Some conscious minds have experience and wisdom and know how to guide; some lack experience and wisdom and do not know how to guide.

Faith, understanding, practice, and realization are the four stages of practice. Faith is not equal to understanding; understanding is not equal to practice; practice is not equal to realization. For example, cutting off the view of self (断我见, duan wojian) is realization, but afflictions (烦恼, fannao) may not be eliminated simultaneously. If self-grasping (我执, wozhi) is not severed, it means practice is incomplete. It can also be said that after cutting off the view of self, some dharmas have not yet been realized, so afflictions and self-grasping cannot be severed simultaneously.

Deep faith and earnest vow (深信切愿, shenxin qieyuan) to be reborn in the Pure Land of Ultimate Bliss—"deep" refers to manas; "shallow" refers to the conscious mind; "earnest" refers to manas; "not earnest" refers to the conscious mind. Only if manas has deep faith and earnest vow for the Pure Land can one be reborn there. If only the conscious mind believes there is a Pure Land, but manas does not believe, one cannot go. Going or not going is decided by manas. Therefore, faith has levels of depth; vows have levels of strength. Only what can dominate has strength; what cannot dominate has no strength.

VI. Consciousness Must Constantly Influence Manas

Consciousness understanding all dharmas is not difficult; the difficulty lies in manas's understanding and cognition. Therefore, changing manas's views is extremely difficult. Yet once manas's views are changed, realizing the fruit (证果, zhengguo) becomes something easily attainable; seeing the nature (明心见性, mingxin jianxing) and achieving various contemplative insights are also easily attainable. Once manas realizes the fruit, its thoughts and views change instantly.

Consciousness understanding and then influencing manas is the prerequisite. The subsequent work, which is the most crucial work, is to let manas personally investigate and deliberate, after which it can personally realize. Without this procedure, it is only understanding.

An ancient saying goes: "A three-year-old can say it, an eighty-year-old cannot do it." Some people can speak about the state of Buddhahood, treating the Buddha's realization as their own. But when one truly realizes and accomplishes it, one has already become a Buddha. The meaning is that understanding the problem is very easy, but truly realizing it is extremely difficult. Therefore, sages are rare, exceedingly rare. It's not like some people who, after reading a couple of books and doing some understanding, think a sage has suddenly appeared out of thin air.

VII. Cutting Off the View of Self and Realizing the Mind

Cutting off the view of self is manas negating the reality of the five aggregates (五蕴, wuyun). Enlightenment and seeing the mind (开悟明心, kaiwu mingxin) is manas affirming the reality of the tathāgatagarbha. Both types of realization ultimately involve the functioning of manas. So, when cutting off the view of self and realizing the mind, is it manas's wisdom (慧, hui) functioning or its deliberative function (思量性, siliangxing)?

In the process of cutting off the view of self and seeing the nature, both manas's deliberative function and its mental factor of wisdom (慧心所, huixinsuo) are functioning. Because manas has the nature of discrimination (了别性, liaobiexing), recognition, cognition, decision-making, dominance, attachment (攀缘性, panyuanxing; 执著性, zhizhuoxing), therefore the mental factor of wisdom functions. Without wisdom, it would not have these functional roles. However, the functionality of this wisdom is relatively special; it is broad, general, unable to be focused and deep; its discrimination cannot be too specific or subtle. Therefore, for dharmas within the sphere of the six dusts, it requires the cooperation of the six consciousnesses for discrimination. Manas then makes its unique discrimination, judgment, and decision. This also involves the functioning of the mental factor of wisdom. Without the discriminative wisdom of the mental factor of wisdom, manas would lack the nature of consciousness (识性, shixing), possessing only the nature of a faculty (根性, genxing). But manas possesses both.

VIII. External and Internal Forms

External forms (外色, waise) are manifested collectively by numerous tathāgatagarbhas. Internal forms (内色, neise) are manifested solely by one's own tathāgatagarbha. The eye faculty is manifested by the tathāgatagarbha. The eye consciousness is manifested by the tathāgatagarbha. The function of the eye consciousness seeing form is a combined action of the tathāgatagarbha, the seventh consciousness (manas), the sixth consciousness (conscious mind), and the eye consciousness, causing the internal form to appear within the eye consciousness and conscious mind. Among these, the four consciousnesses each have their functions and also have combined functions. The faculties, objects, and consciousnesses (根尘识, genchenshi) are all manifested, sustained, and guided by the tathāgatagarbha. Apart from these three, there are no sentient beings and no five aggregates. So what are the five aggregates and sentient beings? Where is the 'I'? Where are the five aggregates? Which one is 'I'? Seeing form, hearing sound, smelling scents, tasting flavors, feeling touch, thinking of dharmas—all seeing, hearing, sensing, knowing; all functions of sensation; all thoughts and feelings—what are they?

Find the dharmas upon which the five aggregates depend. Observe what these dharmas are. What do these dharmas, in turn, depend on? Having dependency means they are not real, not autonomous, not self-mastering, characterized by suffering, emptiness, impermanence, arising and ceasing, illusory, false, and devoid of self. Following this line of thought, enter samadhi and contemplate, clarify the reasoning, let manas perceive it, awaken to it, touch and realize it. Finally, a voice will arise within the heart: "All these dharmas truly have no reality; it's all a farce. Where is the 'I'? Which one is 'I'? None of them are." Then one may weep bitterly, body and mind dropping away, utterly unhindered.

IX. Consciousness Investigating Manas

When the conscious mind thinks and investigates any dharma, it never operates alone; it always involves the cooperative function of manas. When the conscious mind observes, thinks about, investigates manas, and searches for manas, manas also accompanies the conscious mind in searching for itself. Thus, manas can also investigate itself and finally observe itself.

When the conscious mind finally realizes the existence of manas and observes its functioning, manas can also accompany the conscious mind and realize its own existence, and it can also, accompanying the conscious mind, discriminate itself. There is no conscious mind in the universe, yet scientists can understand some matters of the universe. Matters of the earth from thousands or tens of thousands of years ago, scientists can also investigate. There is no present conscious mind in future lives, yet scientists can predict the future. There is no conscious mind in the functioning of the tathāgatagarbha, yet the conscious mind can observe the subtle functioning of the tathāgatagarbha. Then, the functioning of manas, manas's function of realizing all dharmas, the conscious mind can certainly also observe and know. After the conscious mind transforms consciousness into wisdom (转识成智, zhuanshi chengzhi), it can accomplish anything; otherwise, one cannot become a Buddha.

X. The Chan Master's Warning

The Sixth Patriarch (六祖, Liuzu / Huineng) said to the assembly in the *Platform Sutra*: "I have a thing; it has no head, no tail, no name, no character, no back, no front. Do you all recognize it?" The young novice Shenhui (神会) said: "It is the source of all Buddhas, Shenhui's Buddha-nature." The Sixth Patriarch said: "I told you it has no name, no character, yet you still say source and Buddha-nature. In the future, you will only be a 'disciple of intellectual understanding' (知解宗徒, zhijie zongtu)."

What is called a "disciple of intellectual understanding"? Knowing (知, zhi) and understanding (解, jie) are both acts of the conscious mind. If manas does not know and does not understand, it is not realization. Although Shenhui's conscious mind knew it was the source and Buddha-nature, he had not realized the source and Buddha-nature. The Sixth Patriarch called him a disciple of intellectual understanding and predicted he would remain one, only able to understand the Dharma intellectually, unable to realize the Buddha-Dharma, no matter how much or what Dharma he expounded.

The Sixth Patriarch and all Chan masters of that time opposed intellectual understanding without diligent realization, opposed "emotional thinking and intellectual understanding" (情思意解, qingsi yijie), opposed not earnestly engaging in the work of Chan investigation while showing off with clever talk. This can only make one a disciple of intellectual understanding, not a true Mahayana Bodhisattva. Nowadays, the faculties of beings are even more restless, less earnest; many do not cultivate samadhi at all. With the development of modern information technology, many people know everything, yet can realize nothing.

Thus, it is evident that no matter how much Dharma the conscious mind knows, it is useless; one is still scolded by the Patriarchs and gains not the slightest benefit for liberation. One must exert effort, truly practice and realize, honestly cultivate samadhi, cultivate śamatha and vipaśyanā (止观, zhiguan), honestly investigate Chan and awaken to the Way. Do not play clever tricks or show off Buddhist knowledge. Even if one knows all three baskets (三藏, sanzang) and twelve divisions (十二部经, shi'er bu jing) of the scriptures, can recite them all, and can even expound them all, it is still not as practical as down-to-earth realization of no-self (无我, wuwo).

XI. The Samādhi of Sitting Meditation Sutra (坐禅三昧经)

Original Text: Furthermore, contemplate the emptiness element of the body. Constantly practice this contemplation. The power of desire (欲力), the power of diligence (精进力), the power of single-mindedness (一心力), and the power of wisdom (慧力) become extremely vast. Then one can lift the body, like the power of a great wind carrying a heavy object far away. This is also like this. Initially, one should test oneself, leaving the ground by one foot, two feet, gradually up to ten feet, then return to the original place. Like a fledgling bird learning to fly, like a child learning to walk. Think and examine oneself, knowing the power of the mind is great and will certainly reach far. Learn to contemplate the four great elements (四大), remove the earth element, only contemplate the other three great elements (water, fire, wind). When the mind-thought does not scatter, one attains freedom. The body is without obstruction, like a bird flying. Then one should further learn to regard the far as near. Therefore, the near is extinguished, the far appears.

Explanation: Furthermore, contemplate the emptiness element (空大, kongda) of the physical body, regarding the body as empty. Constantly practice this contemplation. The power of aspiration becomes vaster, the power of diligence, the power of concentration, and the power of contemplative wisdom become extremely vast. Then one can lift the body, gradually leaving the seat and ascending into empty space. Like a powerful wind carrying a heavy object far away, lifting the body is also like this. At the beginning, one should test oneself little by little, leaving the ground by one foot, two feet, gradually up to ten feet, then return to the original place. Like a fledgling bird learning to fly, like a child learning to walk. Continuously think, examine, and consider one's own mental power; at a certain point, knowing one's mental power is already great, one will certainly be able to fly far.

Then further practice contemplating the four great elements (地水火风) of one's own body, removing the mental conception of the earth element, only contemplating the water, fire, and wind elements. Let the mind-thought be unified and not scattered; afterwards, the body can attain freedom, without any obstruction, like a bird flying. Then one should further learn to contemplate, regarding the far as near, extinguishing the conception of spatial distance; then the body can instantly reach the far place as if it were near.

Why, by regarding the far as near and extinguishing the conception of spatial distance, can the body instantly reach the far place as if it were near? Because thinking like this causes manas to believe it. When manas truly believes it, it considers it so. Considering it so, the tathāgatagarbha necessarily accords with manas and creates such a state. Spiritual powers (神通, shentong) are like this; all dharmas are like this. What manas believes will appear; changing manas can change everything. Therefore, true self-confidence is the faith of manas. As long as manas believes, nothing cannot be accomplished. Becoming a Buddha operates on this principle. Then, when manas realizes no-self and believes in no-self, how great is its power of no-self? It severs self-grasping and all afflictions, extinguishes all notions of self, liberates the mind, and enters the quiescent nirvana.

XII. The Role of Manas in Skill Mastery

In terms of worldly matters, mastering a skill requires both theory and practice. From the perspective of the Buddha-Dharma, theory is the understanding of the conscious mind, while mastery and practice are the experiential realization of manas. Skill mastery is the result of continuously practicing and influencing manas; it is manas's grasp of the theory, and it also involves the illuminating function of wisdom. Continuously summarizing experience allows manas to elevate wisdom and change its mental factors (心所法, xinsuofa); only then can skills become proficient.

For example, learning to ride a bicycle: even if one memorizes the theory perfectly, one still cannot ride. One must get on the bike and practice repeatedly to learn. The body's operation is directly controlled by manas with the cooperation of the tathāgatagarbha. The process of practice is the process of using conscious thinking to influence manas. After manas is repeatedly influenced and directs the body skillfully, at this point, it doesn't need the conscious mind to pay too much attention; without the conscious mind focusing its attention entirely on riding, the bike is still ridden steadily because manas is already familiar with the operation, handling it with ease.

Manas directs the six consciousnesses to operate; when the direction is skilled, the operation of the six consciousnesses is skilled. How can manas direct skillfully? From this, it can be seen that it is absolutely impossible for manas to have no memory. If manas had no memory, the conscious mind could never influence manas; manas would forget as soon as it turned around, and repeated practice by the conscious mind would be useless. If in a future life one encounters the corresponding conditions, one can learn a certain skill very quickly—this is the memory function of manas at work.

The purpose of learning theory is to be able to operate practically. If one cannot operate it, the theory is useless. If the understanding of the conscious mind does not lead to the realization of manas, the understanding is also useless.

XIII. Manas Working Behind the Scenes

Some people have had this experience: regarding certain problems, if the conscious mind does not understand, they temporarily set aside the doubt. After a period of time, suddenly a thought pops into their mind, and they understand that problem, thus resolving the doubt. The thought that pops into the mind is the answer given by manas; it might not be entirely ultimate yet, requiring the conscious mind to further think carefully based on it. Therefore, for certain problems, the conscious mind may seem superficially not to think or consider them anymore, but manas has not let go; it is continuously deliberating. Because the data provided by the conscious mind is insufficient, manas cannot deliberate to the final conclusion, but at least it has a direction and an outline. Therefore, practice still requires constantly urging the conscious mind to contemplate and investigate more, to collect more data and gather more information, letting manas grasp more evidence; then realization will come quickly.

When the conscious mind is not thinking, or when engaged in other matters, suddenly the answer appears. The conscious mind was not thinking; that is the tentative conclusion manas arrived at after thinking. Why does the answer suddenly appear? Because the deliberative function of manas is fundamentally unobservable by the conscious mind. When manas understands, it alerts the conscious mind, which then feels it suddenly understood, causing surprise in the mind. If it's a problem the conscious mind has been continuously thinking about, it understands bit by bit continuously; it doesn't feel sudden, doesn't cause surprise or wonder, because there is mental preparation.

Once these methods and processes of thinking are mastered and applied, the key to the realization of the Buddha-Dharma is grasped. Logical thinking ability will improve, and future realization of the Buddha-Dharma will be swift.

XIV. True Realization Requires Both Consciousnesses

Truly realizing any dharma requires both the sixth (conscious mind) and seventh (manas) consciousnesses to realize it simultaneously and acknowledge it together. If only the conscious mind thinks a certain way, but manas does not acknowledge it, does not know or understand the principle acknowledged by the sixth consciousness, then manas has not been successfully influenced; it has not realized the Buddha-Dharma, and a transformation of body and mind cannot occur. Because the conscious mind only floats on the surface, its thinking is relatively shallow, and it cannot be autonomous itself, completely dependent on the guidance of the deep-seated manas. If manas has not been successfully influenced, it still guides all actions and creations based on its original, inherent cognition, and the conscious mind's separate views cannot play their due role.

Manas is the master consciousness (作主识, zuozhushi), which is what we usually call the deep subconscious mind. If it is a matter or principle deeply acknowledged by manas in the depths of the heart, it can prompt body, speech, and mind actions to act according to the acknowledged principle. Although manas still has attachments and afflictions before severing self-grasping and cannot completely make choices according to the realized principle, nevertheless, manas has already undergone some transformation in its views. When manas severs afflictions and self-grasping, the mind no longer has 'I'—this is when the influence is considered very successful.

XV. The Steps of Practice: Hearing, Thinking, Cultivating, Realizing

Hearing (闻, wen) is completed by the conscious mind, with manas cooperating. Thinking (思, si) is first done by the conscious mind, broadly collecting data, influencing manas; manas also arouses the wisdom of thinking (思慧, sihui). Cultivating (修, xiu) involves the conscious mind acting as an advisor, with manas taking the lead, initiating contemplative investigation (观行参究, guanxing canjiu). Realization (证, zheng) is attained jointly by both. Actually, cultivation proper (行, xing) comes after realization of the Dharma. It involves the conscious mind subduing and severing afflictions, then guiding manas to subdue and sever afflictions. The transformation of the conscious mind influences and drives the transformation of manas, thereby changing the self, transforming consciousness into wisdom (转识成智, zhuanshi chengzhi), and attaining deeper wisdom.

XVI. Manas Knowing is Realization

When manas knows, it is realization. When manas realizes, it knows how to act. Precisely because manas does not know, it is called ignorance (无明, wuming). Eliminating manas's ignorance is called enlightenment (明, ming). After manas is enlightened, it does enlightened things, no longer doing confused things.

No matter what the conscious mind knows, it is useless because it cannot take charge to practice and operate. If the conscious mind knows but manas does not know, manas cannot act according to the conscious mind's knowledge; this is called "can say but cannot do." The conscious mind knows smoking harms health, but manas does not know, so it decides to keep smoking. The conscious mind knows creating evil karma leads to evil results, but manas does not know, so it decides to continue creating evil karma. The conscious mind knows there is a tathāgatagarbha, but manas does not know, so it still grasps the five aggregates as self and cannot let go; the cycle of birth and death does not cease. Therefore, manas's knowing is important; manas's enlightenment is important; manas's realization is even more important. When manas realizes, it knows; knowing gives birth to wisdom through enlightenment; being enlightened, it does enlightened things; body, speech, and mind change; afflictions are subdued; defiled karma is eliminated; leading to quiescent nirvana and accomplishment of all dharmas.

XVII. The Importance of Understanding Manas

Contacting and understanding the Dharma concerning manas saves one from many detours, saving oneself countless kalpas of arduous practice time, sparing countless kalpas of suffering. The rationale of practice lies entirely in manas. Without understanding manas, regarding the Dharma of Buddhahood and the Path to Buddhahood, the mind cannot be clear. If one only stays at the level of the conscious mind, always playing with the spirit (弄精魂, nong jinghun) in consciousness, what is one when consciousness ceases? Everyone should carefully consider this point. Only by adjusting and repairing the original face of manas can one change oneself, attain liberation, transform karmic seeds to purity, and finally become a Buddha. Often ask oneself in the heart: "When consciousness ceases, what am I?" Actually, what manas is, that is what oneself is.

An emperor wants to establish a crown prince, hoping the prince will prosper the family and protect the country. One son is healthy; another son is sickly, his life uncertain. Which son will the emperor establish as crown prince? Only when the emperor is muddle-headed will he establish the son with an uncertain life as crown prince, hoping he will continue the family line and protect the country. So it is with Buddhists; only a confused person places all hope on the conscious mind, thinking it's enough for consciousness to realize the fruit, for consciousness to see the mind and know the tathāgatagarbha. But after consciousness ceases, isn't one still just an ordinary person?

Some also say: "Manas doesn't need to cut off the view of self; it can directly cut off self-grasping." Not cutting off the view of self yet being able to cut off self-grasping is also a kind of invention. The key is whether this invention works. Others say: "Without manas seeing the mind and realizing the tathāgatagarbha, one can directly transform consciousness into wisdom and directly become a Buddha." This is an even greater invention. The key is what use this invention has. If these inventions could work, then studying Buddhism would be extremely easy, achievable soon, just playing around with the conscious mind would suffice; memorizing the three baskets and twelve divisions of scriptures would make one a Buddha. But in fact, becoming a Buddha requires three great immeasurable kalpas to eliminate all ignorance until it is completely severed; it is extremely difficult.

XVIII. The Strength of Five-Sense Consciousness

The power of five-sense consciousness (五俱意识, wuju yishi - consciousness simultaneous with the five senses) is much greater than that of solitary consciousness (独头意识, dutou yishi - mental consciousness operating alone), because it can observe facts directly (现量, xianliang). Therefore, the content observed directly by five-sense consciousness can more easily convince manas. Five-sense consciousness grasps information that is more real, more comprehensive, with richer data and more conclusive evidence, making it easier for manas to adopt this information as reliable basis for making decisions and judgments.

Practice is not empty imagination; it necessarily involves manas. Without manas's participation, it is unsubstantial, belonging to "emotional thinking and intellectual understanding" (情思意解, qingsi yijie), like a castle in the air. Only after manas participates in practice can there be true knowing; manas knowing is true knowing. If it is only the knowing of the conscious mind, without being tested and verified, it is very unreliable; it is learned knowledge and theory, not personally realized by oneself. Only after passing manas's examination and verification is it experiential, personal realization.

If the conscious mind can successfully influence manas, then the power of consciousness is extremely great. Our study of Buddhism until final Buddhahood relies on the conscious mind continuously and profoundly influencing manas, eliminating manas's ignorance, thoroughly transforming consciousness into wisdom, and finally becoming a Buddha.

XIX. Reasons for Not Realizing No-Self

We know this physical body is not self, but we just have no way to cut off the view of self. Why?

1. The conscious mind lacks the wisdom of no-self, does not know how to contemplate and think, does not know how to collect evidence and data, does not know how to influence manas.

2. The power of samadhi is insufficient; one cannot concentrate on thinking, cannot make manas accept the conscious mind's views, manas cannot concentrate on considering the evidence and data collected by the conscious mind, and thus cannot cut off the view of self.

3. Manas's views from beginningless kalpas ago are the hardest to reverse. Although sometimes the conscious mind clearly knows the physical body is arising and ceasing, unreal, and cannot be self, manas just cannot acknowledge this principle—the sticking point is right here. Most of the time, the evidence provided by the conscious mind is also insufficient and inconclusive. For example, the proposition that one plus one equals two: one knows this proposition is correct, but why is one plus one equals two correct? One does not know. If even the conscious mind does not know, manas certainly cannot know.

To contemplate that the physical body is without self, one must contemplate it from various different angles. For example, if one hand is cut off, contemplate: Is that hand 'me'? No, because the hand is gone, yet 'I' am still here. If the hand were 'me', then 'I' would be gone. Thus, this hand is not me. If the eyes are removed, do I not still exist, not disappear? Then the eyes are not me. If the ears are cut off, I still exist, not dead; the ears are not me. If the head is cut off, although I die along with it, if I were truly gone, there would be no future life's 'me'. Thus, the head and this physical body are also not me. Was yesterday's 'me' me? If it was, where did yesterday's 'me' go? Is tomorrow's 'me' me? If it is, where am I? Condense these questions into one thought, suspend it in the heart. One day, manas will finally understand: "Oh, so it's like this; the physical body and five aggregates are not me." Thus, the view of self is cut off.

XX. Manas's Non-Valid Cognition (非量认知, feiliang renzhi)

Non-valid cognition (非量, feiliang) is cognition that does not accord with facts. These facts also belong to different levels. The true fact is the reality of the Dharma realm (法界实相, fajie shixiang); all dharmas are the nature of the tathāgatagarbha. The true appearance within worldly dharmas is the external aspect of the six dusts (六尘外相分, liuchen waixiangfen), called the objective realm (本质境, benzhi jing), co-created by all tathāgatagarbhas; it is the first formation of appearance. Based on this objective realm, the individual tathāgatagarbha separately transmits and manifests the perceived realm (性境, xingjing), which forms within the subtle physical faculty (胜义根, shengyigen) at the back of the brain; this is the second formation of appearance.

Actually, this appearance differs slightly in subtle details from the first-formed appearance, but is largely the same. Because this appearance must pass through various particles during transmission, during which the four great elements' subtle particles are obstructed by the particles; after passing through the particles, the number and structure of the four great elements' subtle particles change. The longer the transmission process and the denser the particles, the greater the change in the four great elements' subtle particles, and the more the substance differs from its original state. Therefore, distant objects appear less clear to our eyes, feeling relatively blurry.

This second-formed appearance can also be called a true fact, but it is relatively real and true. The five consciousnesses and the sixth consciousness discriminate this appearance. If they can discriminate it clearly, conforming to the second-formed appearance, it is also direct perception (现量了别, xianliang liaobie). If the discrimination of the second-formed appearance is erroneous and distorted, that is non-valid cognition. If comparison with other reference objects is necessary to discriminate clearly, it is called inferential cognition (比量了别, biliang liaobie).

But the seventh consciousness (manas) takes all these appearances as belonging to itself, regards them as real, and gives rise to attachment—this is even more non-valid cognition. Regarding all dharmas as self or belonging to self is a state of non-valid cognition, lacking the wisdom of direct perception. One needs to realize through contemplation that these dharmas are not real, are not self or belonging to self, are all manifested by the tathāgatagarbha, are all without self, are all arising-ceasing, illusory, and false. Only then can one eliminate manas's non-valid cognition, attain great wisdom, not be bound by these dharmas, and thereby attain great liberation!

Yet some insist that it's sufficient to cut off the view of self in the conscious mind, that it's enough for the conscious mind to see the mind and realize the nature, that it's enough for the conscious mind to attain the wisdom of liberation. How can this be possible? Clearly, it is manas's ignorance that evolves all worldly dharmas and then binds manas in the cycle of birth and death without liberation. What use is merely eliminating the ignorance of the conscious mind? Manas is the root of birth and death. Without digging out the root, what use is cutting the branches and leaves of consciousness?