Chapter 4: Intellectual Understanding and Realization in Mahayana

I. The Prohibition Against Explicitly Stating the Secret Meaning is to Enable Manas to Realize

All dharmas within Buddhism that require realization belong to the secret dharmas. The so-called secret dharmas mean that these dharmas require one to personally investigate and personally verify; one should not hope to receive ready-made answers from others, nor use the conscious mind to speculate or imagine. Because ready-made answers obtained from others, as well as answers derived from speculation and imagination, only correspond to the conscious mind. The conscious mind may easily grasp them, but manas cannot understand or grasp them. For manas to understand and grasp, it must undergo a process of investigation. Manas must personally participate in the conscious mind's thinking and verification, understanding every detail transmitted by consciousness, mastering each piece of evidence, examining and pondering it. Only when the evidence is sufficient can manas ponder clearly and ultimately know. If manas does not know, it does not realize. If manas does not realize, doubt arises. With doubt and no realization of truth, there is no merit and benefit of liberation.

Therefore, in Buddhism, not only does Mahayana strictly prohibit explicitly stating the secret meaning, but even in Hinayana, explicitly stating overly specific contemplative practices is prohibited to avoid the conscious mind knowing while manas remains unaware. If explicitly stated, the conscious mind can quickly understand, leaving no room for further investigation. Without undergoing investigation, manas cannot understand or realize. If manas has unresolved doubt, there is no merit and benefit of liberation.

II. In any dharma, whether Mahayana or Hinayana, it is essential not only for consciousness to realize it, but most importantly for manas to realize it. Because manas controls the body and mind, once truth is realized, it can accord with the truth, relax the body and mind, thereby enabling the body and mind to have the merit and benefit of liberation. Intellectual understanding by consciousness lacks the merit and benefit of liberation; the body and mind are not governed by consciousness. Moreover, consciousness cannot continue into future lives nor exist and function at all times. When manas realizes, the body, mind, and world inevitably undergo transformation; there will be corresponding behavioral manifestations and obvious changes. Others can perceive from the outside that this person's mental state has changed—relaxed, at ease, and full of vigor. Past Chan masters possessed the discerning eye of the Way. When they saw a disciple who had been diligently investigating approaching to report the results of Chan practice, without the disciple speaking, the master knew this person had attained the Way because he saw the disciple's entire spirit, demeanor, and temperament had transformed.

From this, it can be seen that the crucial importance of manas for realizing the dharma cannot be ignored. Practitioners must never be satisfied with the coarse and shallow knowing of consciousness while neglecting the profound experiential realization of manas, thereby losing the great and true benefits of the Buddha Dharma.

III. The non-retrogression stage of a Mahayana Bodhisattva is precisely when manas realizes the tathāgatagarbha and firmly believes without doubt. From then on, they never regress from supreme bodhi, becoming a Bodhisattva who does not regress in stage. It is not merely consciousness discovering the tathāgatagarbha. If only consciousness discovers the tathāgatagarbha and manas has not realized it, manas will inevitably have doubt. If manas has doubt and does not realize, it will definitely not resolutely believe in and accept the tathāgatagarbha; sooner or later, it will regress from the supreme bodhi path. After all, which path to take is ultimately decided by manas. Without resolving manas's doubts, without eliminating manas's ignorance, without severing the view-based delusions, manas will inevitably create karmic actions arising from ignorance, even slandering the Dharma and defaming the Sangha.

IV. Knowing Solely by Consciousness is Intellectual Understanding

Upon enlightenment and realization of the tathāgatagarbha, consciousness necessarily realizes it. But if only consciousness realizes it, it is not true realization. Manas must also realize it simultaneously. If only consciousness realizes it, it is intellectual understanding. If only consciousness realizes it, then hearing someone tell us what the tathāgatagarbha is, where it is, and what function it serves would constitute realization. If this counted as realization, we could tell all sentient beings what the tathāgatagarbha is and what function it serves. Then sentient beings wouldn't need to study the Mahayana dharma, wouldn't need to practice Chan; all sentient beings would directly become enlightened Bodhisattvas. Then, the secret meanings at each pass and each level could be directly told to sentient beings, and all sentient beings would directly realize them. How fast would Buddhahood be achieved then? Why didn't the World-Honored One adopt this method, and why did he prohibit explicitly stating the secret meaning?

All dharmas are first understood and realized by consciousness; only then can manas understand and realize them. This is because manas lacks sufficient wisdom and must rely on the thinking capacity of consciousness. Regarding many dharmas, consciousness knows them, but manas does not; manas is not easy to understand or realize.

The consciousness of modern people is too clever; it easily understands principles. However, manas is severely obscured by greed, hatred, and delusion, creating a strong contrast. If one is satisfied with the understanding of consciousness, problems will arise, and Buddhism may rapidly decline as a result. Before the appearance of the Sixth Patriarch's Platform Sutra, Buddhists practiced earnestly, cultivating concentration and practicing Chan; they never engaged in superficial talk about Chan. After the Platform Sutra appeared, the direction shifted. When the public gathered, it was all superficial talk about Chan. Because they read those things in the Platform Sutra, they all felt they understood Chan Dharma, no longer needing to diligently practice Chan, having nothing left to cultivate. Thus, they gathered together for eloquent talk without actual practice. People today are even more so like this.

V. The Difference Between Intellectual Understanding and Direct Perception

The difference between intellectual understanding and realization is vast. Realization is genuine attainment; one can personally and directly observe the true suchness of one's own mind. What is observed is fact, it is direct perception (pratyakṣa). Intellectual understanding is merely comprehending the principle, feeling that the tathāgatagarbha is like that, without personally realizing it. Therefore, one cannot directly observe the true suchness. If one cannot directly perceive and practice observation as it truly is, one cannot truly transfer reliance to the true suchness principle-body.

To better understand the difference between the two, an analogy is used. Intellectual understanding is like studying theoretical knowledge about an apple. The theory can be studied quite well, possibly quite detailed, including the apple's origin, variety, transportation, storage, appearance, color, luster, etc. But ultimately, one hasn't personally tasted it. Therefore, one does not know the real taste of the apple, how sweet and pleasant it is, and the body and mind do not gain the real benefit. Realization is having personally eaten the apple, truly knowing the sweet taste of the apple; the feeling about the apple is true and not false; the body and mind have already gained benefit.

However, it's possible that this person who ate the apple cannot express its taste well, let alone know various information like its origin. The person with intellectual understanding might know all the theories about the apple but hasn't tasted a single bite. Then all their theories are merely theories; they gain no real benefit for their own body and mind. Just like Śākyamuni Buddha's dullest disciple who attained the fourth fruition of Arhatship but couldn't explain the Dharma meaning of the liberation path. Yet he had attained true liberation, could truly end birth and death, transcend the cycle of birth and death, and have not a trace of suffering in the future. But ordinary people today have very strong theories; not only can they talk eloquently, have works piling up, and express themselves like saints, but there isn't a trace of liberation in their hearts. When speaking, they seem like saints; when acting, they are completely ordinary people. The greed, hatred, and delusion in their hearts haven't been subdued at all; their arrogance is blazing, and others dare not provoke them.

Intellectual understanding and direct perception are two levels; the distance between them might be immense. Like many people who are clear about the concept, connotation, origin, and varieties of an apple, and can even write papers about apples, but haven't put it in their mouth. Therefore, they do not know the specific, real taste. While someone has already eaten the apple but doesn't yet know much information about it, yet can personally enjoy the apple, truly tasting its sweetness and deliciousness. The difference between intellectual understanding and realization is likewise.

During the Buddha's time, Cūḍapanthaka was a fourth-fruition Arhat but couldn't expound the Dharma meaning of the liberation path. Yet ordinary people today have countless papers and books but not even a shadow of the first fruition. Nowadays, many people study Buddhist theory and can expound large sets of principles, but after all, they haven't realized it; they only circle outside the gate, like scratching an itch through a boot, or like people studying the apple—only those who have eaten the apple can accurately describe its taste. Liberation is a state of actual realization; it cannot be resolved by intellectual understanding. Only those with actual realization can have true benefit, regardless of whether they can express it or not. Liberation is not in the mouth but in the heart.

The difference between intellectual understanding and what is directly perceived is enormous; others cannot tell. Those with intellectual understanding can express things very well; others may think their wisdom is deep, but it is not. Those who realize the mind and understand the tathāgatagarbha speak based on direct perception, while intellectual understanding has an element of imagination. Intellectual understanding might be worse; it might be better not to "understand" temporarily and wait until conditions are ripe for realization. The path after intellectual understanding is difficult to traverse, quite arduous. It's like picking unripe fruit; picking unripe fruit and ripening it at home still isn't as good as ripe fruit.

VI. "Where is the master during dreamless sleep?" is the content of Chan's third barrier. Regardless of whether one has broken through the first or second barrier, this content cannot be explained in detail or interpreted. Otherwise, it falls on the level of the conscious mind, merely intellectual understanding, making it difficult for manas to realize it. Then studying Buddhism and practicing Chan loses meaning. After passing the first and second barriers, cultivating concentration to attain the first dhyāna, and realizing the sunshine contemplation, one can reach Chan's third barrier and begin investigating the third barrier. At this time, one absolutely must not seek explanations from others. Passing this barrier makes one a third-fruition person. Anything that requires investigation requires manas to personally investigate and personally realize. If heard from others, one cannot realize it, and the Buddha path cannot be practiced further.

After personally investigating the content of the third barrier and understanding some theoretical knowledge of Vijñapti-mātra (Consciousness-Only), one can enter the first bhūmi (ground). But the barrier of the first dhyāna will probably defeat everyone. Previously, I still held hope that someone could cultivate the first dhyāna, eradicate afflictions, and remove the obscurations of ignorance; then they could have some qualification to enter the first bhūmi and become a true Buddha's child. Now it seems there is no hope. Cultivating concentration is so difficult for people in the world today because the five desires and six dusts are too attractive. Actually, it's that people are too attached to the five desires and six dusts. The realms have no mind to cling to people, but people have minds inclined towards the realms; no one is willing to calm the mind and distance themselves from the five desires. What can be done?

The conclusion of "Who is dragging the corpse?" in the first barrier, if made public, even if you know who is dragging the corpse, it is still useless. You still don't know exactly how the corpse is being dragged, so you cannot realize it. Without personally investigating, without manas corresponding, knowing all the answers, knowing the most detailed answers, knowing the Buddha's state, is still useless. If it were useful, we could all read the Buddhist sutras, research the Buddha's state, and we would all quickly become Buddhas together. Wouldn't that be wonderful? In fact, what we know is not what we have realized. Knowing is easy; realizing is difficult. Does knowing all dharmas are like dreams, illusions, bubbles, and shadows mean one has realized that all dharmas are like dreams, illusions, bubbles, and shadows? Does knowing the state of Buddhahood make one a Buddha? Neither. Can an ordinary person who understands and explains the cultivation state of a fourth-fruition Arhat have the cultivation of a fourth-fruition Arhat? Can an ordinary person who can explain how to achieve Buddhahood already be a Buddha? Neither.

To summarize, easily knowing, understanding, and intellectually comprehending many dharmas through consciousness is useless. One must rely on manas to personally realize them. Only upon realization can there be wisdom, liberation, and Buddhahood. Without realization, speaking eloquently is completely useless; one cannot attain liberation.

VII. The Importance of Personal Realization

Many people, before enlightenment, imagine the true suchness Buddha-nature in various ways. But after enlightenment and personal realization, they discover, "Ah, the true suchness Buddha-nature is like this! Previously, it was all misunderstood." What is heard and learned from elsewhere, plus the processing by one's own conscious thinking, differs significantly from the true state. How many people throughout beginningless eons have imagined it correctly? I believe not a single person can. Therefore, manas's personal verification is the most reliable. To personally verify, one must personally ponder and evaluate; one cannot directly accept the results of conscious thinking as one's own direct perceptual conclusion. This point is extremely important for studying Buddhism and cultivation.

VIII. The Levels of Manas's Personal Realization

When manas personally realizes the tathāgatagarbha of Mahayana, the degree of its personal realization varies greatly, and the levels of wisdom differ significantly. At the seventh abiding stage (Saptama-bhūmika), consciousness and manas have realized only a very, very small part of the tathāgatagarbha's functions. Consciousness can only very superficially observe the operation of the tathāgatagarbha and understand some simple characteristics of the tathāgatagarbha; its wisdom level is very shallow. As cultivation continuously advances, one continuously observes the functions and nature of the tathāgatagarbha, realizing more and more of its functionality, and wisdom becomes deeper and deeper. The mind relies on the tathāgatagarbha's characteristic of being unconditioned and selfless; afflictive hindrances (kleśa-āvaraṇa) become increasingly slight.

Continuing until one attains the contemplation of like-a-dream (svapnopalabdhi), entering the first bhūmi, second bhūmi, and other various wisdom states, observing the seed aspect contained within the tathāgatagarbha—manas's degree of personal realization of the tathāgatagarbha becomes very deep, and wisdom is also deep and vast, but it is still not the deepest, broadest, or most subtle. Continuing to observe and perceive the seed functions of the tathāgatagarbha, the dharmas personally realized become increasingly profound and subtle. When all the seed functions of the tathāgatagarbha are observed and personally realized without remainder, wisdom is then perfectly complete. The wisdom of all seeds is fully possessed; ignorance is exhausted; birth and death are ended; one is completely liberated. The cultivation of the Buddha path is then concluded. All undertakings thereafter are entirely for liberating sentient beings, for sentient beings to attain liberation.

IX. The wisdom of one-thought correspondence (ekacitta-yukti-prajñā) refers to the wisdom of manas, not entirely the wisdom of consciousness. Therefore, Chan speaks of sudden enlightenment, which is manas suddenly understanding and realizing. Consciousness understands through thinking, analysis, and reasoning slowly; the two are different. Consciousness understanding is very plain and unremarkable. Manas understanding is like a sudden opening—it suddenly discovers a new continent, feeling very novel, very surprised, as if penetrating to the marrow—hence the physical and mental reactions occur. Of course, manas's understanding and realization also have levels: there is substantive and non-substantive. When manas suddenly understands or comprehends a principle, it feels deeply, but this is not necessarily the ultimate realization.

Everyone knows the principle that the body is impermanent, arising and ceasing, suffering, empty, and not-self. But realizing the fruit by severing the view of the body is extremely difficult. This is because manas, due to habitual cognition from beginningless eons, regards the body as self. This concept is deeply ingrained. Without direct perception and contemplation, one cannot overturn this inherent concept, cannot acknowledge the body's lack of self; manas cannot accept it. This requires manas, based on the thinking of consciousness, to initiate its own pondering, personally verify it. Only when the evidence is sufficient does it have no choice but to confirm this principle.

The wisdom of one-thought correspondence: superficially, it is consciousness finding the eighth consciousness and realizing it, giving rise to wisdom. But truly, genuine wisdom must include the wisdom of manas. Manas should have been practicing Chan together with consciousness all along. If manas does not participate in Chan practice, it is not true cultivation. False cultivation cannot lead to realization; one cannot have the wisdom of one-thought correspondence. Wisdom arises automatically under corresponding conditions and causes; when the opportunity arrives, one suddenly understands and realizes the eighth consciousness, knowing where it operates and roughly how it operates. This knowing is most apparent as the knowing of consciousness, the observational power of consciousness. But if manas does not know or realize, consciousness dares not affirm that what was found is the eighth consciousness; doubt persists in the mind. Only manas's affirmation can sever doubt.

In the superficial wisdom of consciousness, there is always the wisdom and function of manas. No dharma can function apart from manas; it's just that in the operation of each dharma, the degree of manas's function differs, and its initiative and passivity differ. When consciousness contemplates to sever the view of self and realize the mind, it certainly cannot do without manas operating simultaneously. During contemplation, when severing the view of self, during the one-thought wisdom correspondence in Chan practice—what is manas doing? What is its mental state and mental activity? What is its relationship with the contemplation of consciousness? What function does it serve? These questions are extremely important, very crucial. If understood clearly, the realization level of the Buddha Dharma would be extraordinary. Don't casually say it's all consciousness, nothing to do with manas. Speaking like this shows no wisdom, no contemplation.

How does the corresponding wisdom of consciousness appear? For example, a Chan master is constantly practicing Chan but hasn't awakened. Under certain conditions and causes, a female singer sings, and a phrase in the lyrics touches the master's consciousness—actually, mainly touching the master's manas. Then inspiration arises, and from the lyrics, he comprehends which is his own eighth consciousness, where it is, and how it functions. Then, after organizing his thoughts, he can observe the simple operation of the eighth consciousness, observe its coordination with the five aggregates body, with the seven consciousnesses. Thus, prajñā wisdom manifests.

Another example: a disciple is constantly practicing Chan. The master constantly uses various opportunities to inspire him—hitting, scolding, or hinting—but the disciple just cannot awaken. This is because the conditions are not ripe. But one day, the master observes the disciple's state of Chan practice and feels it's almost there. Then he suddenly gives the disciple an unexpected blow, scolding, or some such Chan device. At this time, the disciple's condition for awakening has arrived; the doubt in his heart is very heavy; wisdom is about to open. Because of the master's certain hint, he suddenly awakens. Ordinarily, no matter how the master inspires him, there is no result; it only plants causes. Now the disciple's conditions are ripe; a little inspiration enables awakening. The doubt here is not only the doubt of consciousness; very deep doubt must be the doubt arising from manas. Only when manas gives rise to doubt will it diligently and single-mindedly investigate day and night. Only when conditions are sufficient can the eighth consciousness be realized.

X. When practicing Chan to the end, when doubt is very heavy, sometimes consciousness seems unable to even think about the doubted problem, but manas is constantly pondering it. When an external condition appears, touching manas, it should be that consciousness and manas simultaneously realize the location of the tathāgatagarbha. When doubt is very heavy, it is precisely when concentration is very deep; manas is deeply settled on the problem to be solved and constantly ponders it. When concentration is deep, the superficial thinking of consciousness disappears; thinking becomes very deep and subtle, its movement very slow. At this time, manas's grasping is extremely minimal, and its active pondering nature is activated; the two cooperate closely. If conditions are sufficient at this time, and a condition that can prompt realization appears—although this condition is first discerned by manas, its discernment is unclear and requires consciousness to clearly discern it. Then the discerned information is transmitted to manas, and manas discerns and decides again.

Because manas grasps very little at this time and deeply ponders the doubted problem, it easily understands the problem discerned and investigated by consciousness. When consciousness realizes, manas simultaneously acknowledges and realizes it because manas has been personally pondering this problem all along, making it easy to acknowledge and realize. At this moment, manas makes the decision: "It is It! No mistake." This is the wisdom of one-thought correspondence. Of course, this decision-making and affirmation first come from the cognition and decision of consciousness; it is the result of consciousness guiding and paving the way.

If manas grasps a lot, does not value Chan practice, does not actively participate in Chan practice, has no doubt, and does not ponder the doubt, then the information transmitted by consciousness to manas cannot be clearly discerned by manas; it cannot acknowledge or decide. This is a state of half-belief and half-doubt, or complete disbelief and non-correspondence; one cannot realize the eighth consciousness. Therefore, for any dharma, only when manas and consciousness cooperate closely can discernment be clear and without doubt, enabling direct perception and deep affirmation without doubt. The "deep affirmation without doubt" spoken of by past Chan patriarchs has this meaning. Firmly determined without doubt means manas has acknowledged it, and consciousness does not hesitate. If manas does not acknowledge it, one hesitates and is ambiguous. Many Chinese vocabulary words contain the principle of cooperation between manas and consciousness; it's just that worldly people do not know. Only one day, when worldly people open their eyes of wisdom, can they clearly understand the mystery within.

XI. Thinking about the tathāgatagarbha and understanding the tathāgatagarbha are not realizing the tathāgatagarbha. Personally discovering and finding the tathāgatagarbha is realizing it. Because knowing where it is, being able to directly observe what specific function it serves—this is actual realization, not something thought out, understood, or imagined.

XII. The method of deep contemplation, the method to fully utilize manas's function, is for consciousness to clearly analyze and understand the Dharma meaning that needs to be contemplated and investigated, then condense the problem into a single point and suspend it within the heart. This is handed over to manas; the subsequent work is handled by manas, and consciousness can cooperate.

Case: When I have a problem, after entering a state of concentration and posing the question, I directly observe the solution. The resolution of the problem is not the result of thinking but the result of direct observation.

Case Analysis: Here, the "thinking" he refers to is the superficial thinking function of consciousness. But as long as the problem is handed over to manas, and consciousness does not think superficially, manas has its own unique pondering and thinking power, which ordinary people's consciousness cannot observe or know. Although consciousness does not think or ponder, after a certain time, an answer can still appear. Where does this answer come from? It is manas pondering it out itself. Manas's pondering function is remarkable. The investigation at the final stage of Chan practice mostly involves the functioning of manas's pondering ability. Regardless of whether most people acknowledge this fact or not, it is a fact. The wise definitely will not be one of that majority.

XIII. Since manas has the nature of attachment, attaching to the self of persons and the self of dharmas, does manas have self-nature? Manas has had self-nature since beginningless eons; this is called innate view of self (sahaja-ātma-dṛṣṭi), attaching to the self of persons, taking the five aggregates body as self, taking the six consciousnesses as self, clinging to the discernment of the six consciousnesses as one's own discernment, the functional nature of the six consciousnesses also being self and belonging to self, and also clinging to the functional nature of the eighth consciousness as self and belonging to self. Its nature of pervasive conceptual attachment (parikalpita-svabhāva) determines that it clings to everything. Among these, the view of self of persons is manas's view of self; it is manas's self.

After cultivating to the first bhūmi Bodhisattva stage, manas eradicates part of ignorance, such as momentary ignorance (kṣaṇika-avidyā), attaining the uncontaminated (anāsrava). Then it gradually contemplates the selfless nature in all dharmas. For example, because it knows all dharmas are manifested and transformed by the eighth consciousness, the Bodhisattva begins to contemplate: "This form dust, that form dust are all transformed by the eighth consciousness delivering the seeds of the four great elements. Moreover, the eighth consciousness is constantly delivering the seeds of the four great elements moment by moment, changing and maintaining the existence of form dharmas. Therefore, form dharmas are not self."

Simultaneously, manas can also know that the functional nature of "I" discerning form dust is produced by the eighth consciousness delivering consciousness seeds; therefore, it is also not self; it is all the function of the eighth consciousness. Form is transformed by the eighth consciousness; my five sense faculties, six sense faculties are transformed by the eighth consciousness; the six dusts I correspond to are manifested by the eighth consciousness; the six consciousness minds I can discern, even this very consciousness mind itself, are all transformed by the eighth consciousness; all dharmas I can contact and know are manifested moment by moment by the eighth consciousness outputting seeds. Then, within all dharmas, there is fundamentally no self.

The Bodhisattva will gradually contemplate the selfless nature in all dharmas like this. Thus, the wisdom of patience with the non-arising of dharmas (anutpattika-dharma-kṣānti) will become increasingly vast. The wisdom nature of the sixth and seventh consciousnesses becomes broader and broader. Manas's great wisdom knows all dharmas are indeed selfless; the mind becomes equal towards all dharmas. After transforming consciousness into wisdom (āśraya-parāvṛtti), manas has increasingly profound wisdom of selflessness. When the mind is uncontaminated, its wisdom nature becomes increasingly vast.

The Bodhisattva will continue to ponder: "This dharma of me hearing sound, the hearing and the heard, are all transformed by the eighth consciousness. All this functional nature belongs to the eighth consciousness; all sounds are manifested and sustained by the eighth consciousness; where is there an 'I'?" It contemplates like this, eradicating its view of self of dharmas bit by bit. When smelling a scent, when eating, when the six faculties contact the six dusts, in daily life, in every dharma, it will contemplate: "These dharmas are all manifested by the eighth consciousness; there is nothing of me in this. Even I myself am transformed by the eighth consciousness; it is not me."

"Then these functional natures of me being able to contact the six dusts are also not me; they are all transformed by the eighth consciousness; nothing is real." Thus, it gradually eradicates the view of self of dharmas; wisdom becomes increasingly vast. When the view of self of dharmas is completely eradicated, one becomes a Buddha.

XIV. After studying Buddhism, manas understands the principles; regarding some people, affairs, and things, its attachment gradually loosens, and the scope of attachment gradually shrinks. Its attachment undergoes an obvious transformation at the Hinayana stage of the fourth fruition Arhat and the Mahayana stage of the first bhūmi Bodhisattva. Although before this, the mind has already loosened, the boundaries are indistinct. At the stage of Buddhahood, not a single dharma is discriminated or clung to.

The pervasive discriminating attachment of ordinary beings manifests as: as long as it is a dharma manifested by the eighth consciousness, manas will cling to it as self or belonging to self. It appropriates the functional nature of the eighth consciousness, believing it is its own functional nature; it clings to the seeing aspect (dṛṣṭi) and perceived aspect (nimitta) of the eighth consciousness as self and belonging to self, not knowing this is originally the functional role of the eighth consciousness. Therefore, it clings; this is the manifestation of manas's ignorance.

Since the eighth consciousness is uniquely one's own, why can't it be taken as self? Because the eighth consciousness is the eighth consciousness, and the seventh consciousness is the seventh consciousness; their natures are different. In terms of phenomena, they are still two consciousness minds, two dharmas. The seventh consciousness does not possess the functional role of the eighth consciousness. If the seventh consciousness clings to the functional role of the eighth consciousness, believing it is its own functional role, it fails to recognize the true reality of the Dharma realm. This is the greatest, most fundamental ignorance. Because of ignorance, one cannot attain liberation; cannot resolve the problem of birth and death. Where there is attachment, there is the existence of birth, death, and phenomena of arising and ceasing.

Manas also clings to all the functional natures of the six consciousnesses as itself. It clings to the functional role of the six consciousnesses as its own functional nature, believing the dharmas discerned by the six consciousnesses are dharmas it itself possesses and discerns. The bodily, verbal, and mental actions of the six consciousnesses are its own bodily, verbal, and mental actions. All behavioral actions of the six consciousnesses, it believes are its own behavioral actions. Manas pervasively discriminates and clings to all these dharmas; this is called the nature of pervasive conceptual attachment (parikalpita-svabhāva). With this clinging nature, it continuously increases the bonds of birth and death. Therefore, it is necessary to eradicate manas's view of self, clinging to self, and clinging to dharmas to attain complete and ultimate liberation.

XV. The state of dreamless sleep requires consciousness to investigate while awake. Consciousness must have wisdom to investigate it out. During dreamless sleep, manas knows; it knows the six dust realms, knows the body faculty, knows itself. This also requires consciousness to be very wise to observe it out; it requires consciousness to transform into wisdom, to have wisdom in Vijñapti-mātra.

Manas, relying on the tathāgatagarbha's function of seeing all dharmas, can itself see all dharmas. When it lacks wisdom, it takes the dharmas seen by the tathāgatagarbha as dharmas seen by itself, thus giving rise to attachment and grasping, believing all dharmas belong to itself. It also ponders "I, I, I," constantly maintaining the self, protecting the self, and can weigh various gains and losses. When the body experiences various conditions, it weighs whether it needs to wake up to handle them; it can make judgments, make decisions, has its own views and opinions, mostly based on experience.

The "I" of manas includes all dharmas, very comprehensively. It takes the five consciousnesses as self, takes consciousness as self, takes the eighth consciousness as self, also takes its own function as self, takes the five sense faculties as self, takes the six dust realms as belonging to self, even takes dharmas beyond the six dusts as belonging to self, constantly grasping and clinging, constantly pondering. Since manas takes all dharmas as self, then severing the view of self is manas severing the view of self. Realizing the mind and attaining enlightenment is enabling manas to realize it. Afterwards, manas can understand that the functional role of being able to see all dharmas is not its own but the tathāgatagarbha's; all dharmas are not its own but the tathāgatagarbha's. Thus, manas can gradually eradicate clinging to self and clinging to dharmas. If only consciousness severs the view of self and realizes the mind, then manas will forever regard the five aggregates as self, all dharmas as self; it can never eradicate clinging to self and clinging to dharmas, thus can never eradicate afflictions and ignorance. Then sentient beings can never become Buddhas.

XVI. Manas's Clinging to the Eighth Consciousness

Manas clings to the seeing aspect of the eighth consciousness as self because it fundamentally does not know that all dharmas are manifested by the seeds within the eighth consciousness; all dharma seeds are seen by the eighth consciousness; all dharmas are transformed by the eighth consciousness; it has nothing to do with itself. Therefore, manas, throughout measureless eons, has always been perversely clinging to the merits of the eighth consciousness without ever knowing it. Manas trusts its own clinging too much, not doubting at all; it is completely blind faith because it cannot analyze, ponder, observe, think, or learn correct principles; its wisdom is deficient and inferior.

If manas knew that all dharmas are the function of the eighth consciousness, not done by itself, not its own, it would no longer cling. The key is it doesn't know; this is ignorance. For manas to change its ignorant nature, consciousness needs to study Buddhism, understand the principles, and then convey these true principles to manas; only then can manas know. The crucial point lies in manas's insufficient discerning wisdom. The reason for insufficient discerning wisdom is that manas grasps too extensively. Its nature of pervasive conceptual attachment determines that manas's wisdom is inferior. With breadth, there is no depth. Therefore, studying Buddhism should also be first broad then specialized—study broadly and hear much, then delve deeply into one door. One cannot study the Dharma inverted. If when it's time to study deeply, one is still studying broadly and hearing much, then deep wisdom, wisdom of actual realization, cannot be attained. Those who always study broadly and hear much but cannot concentrate and delve deeply are beginners at a relatively shallow level.

XVII. In the Yogācārabhūmi-śāstra, it is said that some Śrāvakas, at the very beginning, because they are not of the Bodhisattva disposition, do not believe that within themselves exists the nirvāṇa fundamental basis, the ālaya-vijñāna. Instead, they cling to the ālaya-vijñāna, taking the functional nature of the ālaya-vijñāna as their own functional nature. Because the ālaya-vijñāna pervades all places and can produce all dharmas, they therefore take the functional role of the ālaya-vijñāna in all dharmas as their own. Internally, they cling to the ālaya-vijñāna as self; externally, they cling to the five grasping aggregates (pañcopādāna-skandha) manifested by the ālaya-vijñāna as self and belonging to self. Thus, they bind themselves in all dharmas and cannot attain liberation. From beginningless eons, they have been attached to the ālaya-vijñāna, clinging to all dharmas manifested by the ālaya-vijñāna as self and belonging to self. Because the eons of clinging are long, it is very solid and difficult to uproot. From beginningless eons, following these various clingings, continuously without break, even the Buddhas of the ten directions find it difficult to rescue them.

This describes the "I" of sentient beings' manas, the pervasive conceptual attachment to all dharmas. It is a very solid "I," the false self of sentient beings clinging to all dharmas as self and belonging to self—a deeply rooted "I," difficult to extricate oneself from. Only the Buddhas of the ten directions, with various skillful means, initiate rescue; then sentient beings can gradually subdue manas's self, eradicate manas's clinging to self and all ignorance, ultimately transform consciousness into wisdom, and perfect the Buddha path.

XVIII. When a Bodhisattva practices the profound prajñāpāramitā, they illuminate and see that the five aggregates are all empty. Here, "illuminate" (照, zhào) is based on profound contemplative practice; with one-thought correspondence, the great wisdom of the non-arising of all dharmas manifests, and the true reality that the five aggregates are all empty reveals itself in the mind. Consciousness and manas deeply affirm this without doubt. It is like a mirror illuminating an object; the object immediately clearly appears on the mirror. This is a state of direct perception, beyond doubt. To have the function of illumination, the skill in concentration must be quite good. When the power of concentration increases, the conscious mind no longer thinks superficially; at this time, thinking becomes deeper and more subtle.

While consciousness contemplates deeply, it also utilizes manas's pondering nature. Cultivation must penetrate to manas; starting from manas can resolve the fundamental problem because manas also participates in the contemplation and personally realizes it, enabling deep affirmation. Affirmation by the conscious mind is relatively easy; affirmation by manas is extremely difficult. It must be under conclusive evidence that it can affirm; it acknowledges facts, acknowledges direct perception. Only when the evidence is sufficient can it acknowledge; its affirmation is the realization of the Buddha Dharma.

If it is only the conscious mind's own superficial thinking, there won't be sufficient evidence. In that case, theory remains theory; facts cannot manifest; truth cannot be discovered. If the discernment of consciousness's thinking is not entirely a state of direct perception but includes inference (anumāna) and erroneous perception (abhūta-parikalpa), if thinking is superficial, utilizing discernment based on inference and erroneous perception is more common, then the evidence sought is insufficient, with more elements of imagination and comparison. Facts cannot present themselves; manas still does not understand the situation; it cannot affirm the conclusion and thus cannot realize the truth. Then there is no function of illumination.

"Illumination" means it is presented; the image appears; it is a state of direct perception. Facts simultaneously manifest. Once facts appear, there is nothing more to say; only affirmation remains. The prerequisite for illumination is that the practice must be profound. Through deep contemplation—that is, deeply and subtly seeking all evidence—under sufficient evidence, facts manifest. This is the function of illumination. At this time, great wisdom manifests; one realizes the five aggregates are all empty, all functions of the eighth consciousness.

XIX. Theoretical Knowledge, Intellectual Understanding, and Realization are Three Levels

Merely knowing the five aggregates body is produced by the eighth consciousness is basic Mahayana theoretical knowledge, just starting out on the Mahayana path. There is still a distance from actual realization; how great the distance is varies from person to person. At the time of actual realization, one can observe specifically where the eighth consciousness functions and what function it serves. If it is only theoretical knowledge, one cannot observe where the eighth consciousness specifically functions or what function it serves; then it is still unrelated to the problem of birth and death. Some consider this intellectual understanding, but it actually isn't yet intellectual understanding. Knowing all dharmas are functions of the eighth consciousness—this knowledge is still somewhat shallow. Saying this all day is merely superficial talk about Chan; the distance from actual realization is unknown. But this is the foundation for studying Buddhism. With this knowledge, one will gradually merge into the eighth consciousness.