Chapter 9: How to Ensure the Direct Realization of Manas

1. In the investigation of all dharmas, it begins with manas cooperating with the consciousness in thinking and analysis, cooperating with the consciousness in gathering various data and information. Once the consciousness has gathered sufficient information for manas to utilize, the consciousness must then cooperate with manas's deep contemplation, cooperate with manas's processing and integration work, and cooperate with manas's examination and filtering work. Let manas expend more mental effort while the consciousness is less active; thus, the investigation work can be completed swiftly.

To make the consciousness engage less in active thinking and manas engage more in contemplation, one must cultivate concentration (dhyāna). Only within concentration can the focused investigation by manas be ensured. Although manas cannot be completely fixed on one point, it is sufficient if it can be fixed on a very few dharmas. Apart from the Dharma principles requiring focused investigation, other things need only be superficially discerned, without affecting one's own investigation. Therefore, observation-practice (vipaśyanā) must occur within concentration. The consciousness must not engage in emotional or intellectual understanding; instead, the contemplative nature of manas should be employed more, fully and effectively utilizing manas's contemplative function to personally realize the selflessness of the Five Aggregates (skandhas). This is the secret of observation-practice and Chan meditation.

Thus, if manas does not realize the Dharma, it is impossible to attain the realization of the mind (bodhi-citta), and equally impossible to sever the view of self (satkāya-dṛṣṭi). In Chan meditation and observation-practice within concentration, the use of conscious thinking should be minimized, and the use of manas's contemplative nature should be maximized. This is the secret of Chan meditation and observation-practice.

2. Western psychologists have said that the best way to make the subconscious remember things is to enter a drowsy, hazy state, or a state similar to sleep. In this state, all conscious-level efforts are reduced to a minimum. Then, all thoughts can be transmitted to the subconscious through images, in a quiet, passive, and receptive manner.

This is an excellent method to influence, hypnotize, and condition manas. To sever the view of self and subdue afflictions, self-hypnosis can be used, which is also the fastest and most effective method. Self-hypnosis can directly enable manas to discern and accept the selflessness of the Five Aggregates.

Relaxation, quietness, drowsiness, and the moment just after waking up—these are times when there is concentration; the mind is not scattered. At the same time, consciousness is present, but its thinking power is relatively weak. It has a discernment function, but its influence is small; it can observe manas and transmit information to manas. Moreover, the function of manas is more prominent and stronger than usual. At this time, influencing, persuading, and conditioning manas to change is the optimal opportunity. Observation-practice for severing the view of self is also best in this state. With concentration, consciousness, and manas's strong function, the influence is also great. Then, the concept of the selflessness of the Five Aggregates can be transmitted and instilled into manas, allowing manas to acknowledge and accept it.

3. How to Observe the Emptiness of Grāhakā and Grāhya to Sever the View of Self

The grāhakā (grasper) is the seven consciousnesses; the grāhya (grasped) are the six sense objects and all dharmas. Observing the emptiness of grāhakā and grāhya requires relatively good concentration power to carry out observation-practice thinking. The prerequisites are: First, sufficient meditative concentration (dhyāna) must be attained. Second, the principle of the illusoriness of the Five Aggregates must be roughly understood. Then, based on the understood content, proceed step by step in observation-practice thinking to observe the emptiness of the grāhakā, the seven consciousnesses, clearly and thoroughly. Internally, one must acknowledge the illusory and non-self nature of the six consciousnesses. Observe the grāhya, the six sense objects and all dharmas, including the worldly dharmas of the Five Aggregates, clearly and thoroughly, observing their illusoriness, arising and ceasing, impermanence, and unreality.

The illusoriness of the six sense objects (six dusts) is easy to observe. In the Saṃyukta Āgama, the World-Honored One taught how to observe the illusoriness of the six dusts. While reading, contemplate how each of the six dusts is illusory, contemplating one by one. Observe according to the text, think according to the text. Once the thinking penetrates thoroughly, one can acknowledge those principles. Without thinking and observation-practice, the consciousness only superficially knowing those principles is useless. Logical thinking can find evidence and proof to verify the correctness of the theory. When it is observed through practice, the mind will say: "Oh, so it is like this!" Then manas acknowledges it.

Observation-practice always involves a process. In the end, the mind will say: "So it is like this!" At this point, it is true knowing; this is manas's acknowledgment. Otherwise, it is merely the superficial knowing of the conscious mind, which is often not very useful. Many people can talk about the principles, but in reality, their own minds do not acknowledge them because manas does not understand or know why these principles are so. For manas to understand and know, the conscious mind must think and observe the content of these theories. The process of observation-practice is subtly influencing manas, telling manas: "This is how it is, this is the principle, and the evidence is sufficient." Every piece of content analyzed by consciousness is transmitted to manas; manas can then know this content and understand the principle. If consciousness does not observe and think, manas does not know and cannot sever the view of self.

4. When consciousness observes the Five Aggregates, the information from the observation is simultaneously transmitted to manas. Manas may not understand the first time, nor the second time, but over time, it can comprehend and be conditioned, agreeing with the results of consciousness's observation. This is the result of manas activating its own unique contemplative and judgmental nature. If there is meditative concentration, manas can also contemplate based on the line of thinking from consciousness's observation, contemplate on its own, or contemplate together with consciousness. The more evidence consciousness finds, the clearer the reasoning it explains, the more deeply it conditions manas, and the more manas can contemplate independently, thereby jointly severing the view of self with consciousness and jointly realizing the fruit (phala).

5. When observation-practice involves deep contemplation, it includes the deep thinking activity of manas. When pacing back and forth thinking, there is conscious thinking, but even more so, there is the deliberation and consideration of manas. If the power of consciousness is strong, the power of manas is weak. If consciousness uses less mental effort, the power of manas is strong, and solving problems also has strength.

The way consciousness and manas communicate is generally through self-questioning and self-answering. Regardless of who asks and who answers, in the end, it is manas that acknowledges and agrees; manas makes the final decision and choice, and only then is the problem considered solved.

Observing the Five Aggregates, investigating the huatou, Chan meditation, and investigation—all follow the same principle as self-questioning and self-answering; they are all about the close cooperative relationship between the two consciousnesses. When consciousness exists, the two consciousnesses have never been separated for even an instant. Everything consciousness thinks and contemplates is directed by manas; it has never been free from manas's control and cooperation. There has never been a situation where consciousness thinks alone without manas's participation. If manas does not participate, consciousness ceases to exist; consciousness cannot operate independently of manas.

When there is no consciousness present and thinking, manas can still work alone; it has never rested. Perpetual conceptualization (parikalpitā), constant contemplation, and always making decisions—even during sleep, coma, or around the time of death, manas is never idle. Therefore, if the two consciousnesses do not have a close cooperative relationship, it is impossible to break through and attain enlightenment (kenshō), nor to sever the view of self. Without the participation of consciousness, there is no data or information, and the details are unknown; evidence is insufficient. If manas does not participate in contemplation, the result is having questions without answers; then there is no answer, no result, and it remains as an unresolved question stored in manas's mind, waiting for manas to slowly resolve it, which could take an indefinite amount of time.

6. The observation and thoughts of consciousness, their process and results, can influence manas, making manas convinced and having the same thoughts and ideas. Once manas's thoughts and ideas are accomplished, all dharmas will necessarily be accomplished because they are supported by the tathāgatagarbha (Buddha-nature). Everything consciousness does is nothing more than providing manas with material for decision-making, directing the next bodily, verbal, and mental actions; nothing more than conditioning, influencing, and changing manas. Apart from this, it has no substantive meaning because consciousness is not the master; it is not the boss. Manas is the boss who can make decisions; behind the boss is the president, who is the most formidable.

Therefore, when we study the Buddha Dharma, we must definitely engage in thinking—the deeper and more detailed, the better; the more comprehensive, the better. The process itself is the process of letting manas understand and confirm. Without the process, manas cannot confirm, and all dharmas cannot be accomplished. Thus, the process is more important than the result. Many people studying the Dharma only want the result, not the process. How can they then realize the Buddha Dharma and thereby change themselves and change everything?

The process contains content, data, and information. When the content is complete, the data is complete, and the information is complete and intact, with conclusive evidence, manas will believe it. This is direct realization (pratyakṣa). To collect complete data and information and engage in deep and detailed thinking, one must have meditative concentration; the mind must be able to focus deeply without distraction. This is a necessary condition for realization; it is indispensable.

7. Manas is also influenced and conditioned by the incorrect thinking of consciousness, leading to wrong decisions. Since beginningless time, consciousness has been intentionally or unintentionally deceiving manas, telling manas that the Five Aggregates are the self, that all dharmas belong to the self, that the world of the Five Aggregates is beautiful and joyful and should be pursued diligently without letting go. Consciousness acts as an evil teacher. Consequently, manas becomes greedy and attached to worldly desires and clings to the Five Aggregates as the self. Before and after severing the view of self, consciousness begins to act as a good teacher and friend to manas. After reforming itself, it then helps manas reform, jointly subduing afflictions, eliminating ignorance, transforming consciousness into wisdom (jñāna), and advancing hand in hand.

8. If consciousness lacks a thinking process, it simply cannot convince manas. Manas is both ignorant and stubborn; facts must be presented and reasons explained, presenting all direct perceptions (pratyakṣa) to it before it will acknowledge the facts. Because manas itself cannot perform deep and detailed analysis, induction, and organization, it must rely on consciousness to provide evidence. If no reasons are given to it, and it is forced to acknowledge a certain principle, thereby changing itself, that will not work. Therefore, facts must be presented and reasons explained to it. Repeatedly observe, seek proof from multiple angles, deduce a series of factual bases, making these principles become very clear facts, so that consciousness itself has no choice but to admit that the volitional aggregate (saṃskāra) is indeed impermanent and without self—this is oral acknowledgment. Furthermore, manas also has no choice but to recognize that the volitional aggregate is suffering, empty, impermanent, and without self—this is heartfelt acknowledgment. After both oral and heartfelt acknowledgment, the mental activities of the seven consciousnesses can undergo a fundamental transformation, and from then on, peace will prevail.

9. How to Eliminate the Grasping Nature of Manas

If the grasping and clinging nature of manas is subdued, then when one sits down, the mind becomes empty, and meditative concentration appears. Walking, standing, sitting, and lying down are as if in empty space. With reduced clinging, body and mind become light and at ease. Therefore, emptiness first empties manas; afterwards, consciousness can truly become empty, and the mind becomes utterly empty.

To eliminate manas's grasping of the Five Aggregates, one must let manas, in a state of meditative concentration, slowly and meticulously follow consciousness's observation-practice, letting manas slowly contemplate the content observed and thought by consciousness. When manas truly contemplates and understands, confirming that the Five Aggregates are indeed illusory and empty, then the selflessness of the Five Aggregates is realized. If only consciousness knows this principle, but manas does not affirm or confirm it, it does not count as direct realization. If manas lacks concentration and is scattered and distracted, it cannot concentrate on considering the Dharma principles and cannot realize them. When manas has concentration, is not scattered or distracted, and the mind is focused and concentrated, then it can contemplate and observe, and finally confirm; thus, ignorance is eliminated.

During specific observation-practice, first observe how the form aggregate (rūpa) arises and ceases, observe how the feeling aggregate (vedanā) arises and ceases, contemplating and observing slowly and carefully, gradually accepting the suffering, emptiness, and impermanence of the form and feeling aggregates. Without concentration, only conscious thinking and analysis occur, unable to penetrate deeply into manas; manas cannot accept this principle and may even resist it.

Observe the arising and ceasing of the perception aggregate (saṃjñā). For example, while drinking tea, observe how the knowing nature of the tea taste arises and ceases. While hearing sounds, observe how the knowing nature and grasping nature of the sound arise and cease. Give manas sufficient time and energy, letting it contemplate slowly and quietly, letting it accept, letting it generate its own contemplation based on consciousness's direct perception and observation. With concentration, observation-practice can penetrate deeply into manas. All dharmas are meant for manas to accept and acknowledge; then manas decides to change. Manas believes that seeing is believing.

Observe the arising and ceasing of the volitional aggregate (saṃskāra). The arising and ceasing of bodily, verbal, and mental actions—the series of actions like taking tea, brewing tea, and drinking tea—are all the volitional aggregate. Observe how the volitional aggregate arises and ceases, how it is suffering, empty, and impermanent, how it is without self. Then, when manas affirms this, the view of self is severed. Subsequent practice is to gradually eliminate self-attachment (ātma-grāha). Observation-practice requires meditative concentration. Within concentration, let manas have sufficient time and energy to contemplate the Dharma, personally proving the selflessness of the Five Aggregates. When manas is everywhere distracted and very busy, it listens to the Dharma principles conditioned by consciousness but has no energy at all to contemplate and confirm them.

Observe the arising and ceasing of the consciousness aggregate (vijñāna). When the eye sees forms, observe how eye consciousness arises and ceases. When hearing sounds, observe how ear consciousness arises and ceases. Observe each consciousness in this way, observing the arising and ceasing, illusoriness, impermanence, suffering, emptiness, and selflessness of the six consciousnesses. One must observe slowly and meticulously, penetrating deeply into manas, letting manas contemplate, observe, and acknowledge along with it. Once manas acknowledges it, it can gradually relax its grasping of the Five Aggregates, and the severance of self-attachment becomes hopeful.

10. Realization is similar to a proof problem in geometry. The teacher gives a proposition, which is the conclusion. An intermediate calculation, reasoning, and proof process are needed. If the process is correct, the reasoning rigorous, logical, and the evidence sufficient, the conclusion consistent with the proposition will naturally be reached. The intermediate calculation and reasoning represent the proof process. This process represents the student's intelligence and knowledge level. If the result derived from the process matches the proposition, the proof is completed, the grade is pass, or full marks are given. If the derivation process is not rigorous, sloppy, and has loopholes, it cannot naturally lead to a conclusion consistent with the proposition; it cannot prove the truth and correctness of the proposition. Forcing that conclusion results in a failing grade. The conclusion is already given by the teacher; it does not belong to the student's own wisdom and realization. Only the process reveals the student's intelligence and knowledge level.

Similarly, proving any conclusion given by the Buddha in the Dharma is the same. For example, the Buddha tells sentient beings that the Five Aggregates are suffering, empty, impermanent, and without self—this is the conclusion. Disciples must go through their own deep and detailed contemplation and observation-practice to arrive at a conclusion consistent with the Buddha's sacred words (āgama). In the process of contemplation and observation-practice, whether the content is detailed, whether the observation-practice is logical, whether it can fully explain the issue, whether it can make manas confirm—this is extremely important.

It is not that repeating the conclusion given by the Buddha once or even a hundred times means one has realized it oneself. Even repeating it a hundred million times without the intermediate thinking and proof process is merely parroting; there is no manifestation of wisdom, no realization of wisdom, and therefore it is not realization.

It is the same in the Mahayana. Every word of the Buddha is a conclusion, a proposition, requiring each disciple to prove it through careful contemplation and investigation within meditative concentration. The process of investigation and contemplation represents each person's wisdom and realization. Without the process, only the result, that is plagiarizing the Buddha's sacred words; it is not that of a realized person.

Another example: The Buddha tells sentient beings that the physical body is suffering and is not the self—this is a conclusion, also called truth. Then disciples should, within meditative concentration, observe and contemplate how exactly the physical body is suffering. The word "how" encompasses extremely broad content, requiring disciples to collect evidence extensively and in detail, then synthesize, contemplate, and organize it to prove the suffering nature of the physical body. Then contemplate why what suffers is not the self. The words "why" contain countless contents that disciples must collect, find them all, and then contemplate and organize them to prove that the suffering physical body is indeed not the self. After proving this, the observation-practice of the selflessness of the Five Aggregates reaches a minor milestone; there are still four aggregates to observe and contemplate in this way.

In the process of observation-practice, contemplation, and investigation, one must constantly ask oneself "why," then answer the ultimate "why," resolving all problems, not leaving them for others, let alone for the Buddha to answer. Whoever can answer gains wisdom; whoever has the answer has wisdom and realization. Being able to ask "why" also represents wisdom. Without wisdom, there are no questions. Reasonable questions and "why" represent a person's wisdom; then, correct, logical, and flawless answers certainly represent the manifestation of a person's great wisdom. Once this wisdom manifests, and the conclusion reached conforms to the Buddha's conclusion and teachings, that is realization.

In the secular world, there are "a hundred thousand whys." We who study Buddhism and practice should also ask "why" about any Dharma we encounter, thoroughly investigating a question until the truth is revealed; wisdom will surely be born. Muttering Buddhist phrases daily does not represent one's own wisdom and realization. For example, muttering "all dharmas are suchness (tathatā), all are within the one true Dharma realm (dharmadhātu)," without the element of contemplation and observation-practice in between, not knowing why exactly it is so—what use is muttering for ten thousand years? Buddhism is not practiced this way. Buddhism requires proof; it requires a great deal of evidence, which must be obtained through contemplation and observation-practice within meditative concentration. Asking "why" more often enables one to actively seek evidence. One day, the evidence will be conclusive, the truth will be revealed, both consciousness and manas will become enlightened, suddenly seeing the light and having a great awakening.

11. Severing the View of Self and Realizing the Fruit is the Same Principle as "Seeing is Believing, Hearing is Doubtful"

The Buddha everywhere reveals to us a truth: "All dharmas are empty and tranquil (śūnya-śānta)." What does this mean? It means all dharmas are empty and tranquil. Why is this said? Because all dharmas exist due to the aggregation of various causes and conditions; originally, they have no intrinsic nature, are not truly existing dharmas, and therefore are said to be empty and tranquil. From another perspective, all dharmas are manifested by the tathāgatagarbha, directed by the tathāgatagarbha; they are the shadow of the tathāgatagarbha, the essence is the tathāgatagarbha, there are no dharmas, therefore it is said all dharmas are empty and tranquil. The emptiness of the Hinayana and the emptiness (śūnyatā) of the Mahayana both point to this truth and reality.

The sense faculties (indriyas) are like illusions; the sense objects (viṣaya) are like dreams. Observing these dharmas requires relatively deep meditative concentration. Within various states, within the contact of the six sense faculties with the six sense objects, experience the illusory nature, unreality, non-mastery, and lack of intrinsic nature of the faculties and objects. Concentration (samādhi) and wisdom (prajñā) must be combined, completely fused together. Carefully observe: when the eye sees forms, how the eye faculty is not free, how the form object is illusory, like a shadow; when the ear hears sounds, how the sound object is like a dream, how the ear faculty is like an illusion, how it arises and ceases, how it functions in hearing. Once observed well, one can realize the emptiness and illusoriness of the Five Aggregates, their tranquility and non-arising.

For the observation-practice of these dharmas, preliminary understanding is not equivalent to realization. Understanding is relatively easier; after thinking for a while, the conscious mind feels it understands. But this is not realization. Direct realization requires meditative concentration; within concentration, profound contemplation is needed; evidence must be conclusive; it must penetrate deeply into manas in the innermost mind. Only when manas acknowledges it is it called realizing the fruit (phala). What is understood by consciousness belongs to knowledge; without evidence or insufficient evidence, it is merely imagination, not realization. One must go through deep and detailed observation-practice; only when manas in the innermost mind truly acknowledges that principle is it realizing the fruit.

At that time, because one truly realizes and acknowledges the selflessness of the Five Aggregates and the illusoriness of the six sense faculties, mental activities change, and the view of all things transforms. When one truly believes oneself is illusory, the mind will definitely undergo changes; it cannot remain the same as before. Understanding with consciousness without realization, the inner mind does not know the Five Aggregates are truly without self; the view of the Five Aggregates remains theoretical; mental activities remain as before; afflictions remain as heavy as before; the three fetters (trīṇi saṃyojanāni) cannot be severed; the three evil destinies cannot be avoided.

This is the same principle as the secular saying "seeing is believing, hearing is doubtful." Hearing what others say is equivalent to understanding by consciousness; it is not verified, and one's own mind is still doubtful, not daring to affirm whether it is true. Afterwards, upon seeing it oneself, one truly knows and will say: "Ah! So it is like this!" Then one knows how to handle people and matters. Seeing is equivalent to realization by manas; hearing is equivalent to understanding by consciousness. These are two completely different levels.

Understanding by consciousness is heard from others; realization by manas is seen with one's own eyes; it is direct perception (pratyakṣa), truly seeing. Understanding is like hearsay; actual seeing with one's own eyes is vastly different. For example, hearing about how a certain person is, one develops a view, has a certain impression. But upon meeting and observing, it turns out to be like this, not entirely consistent with the impression. The feeling and impression upon meeting are more real and credible; then one can adopt a proper attitude towards that person. After truly understanding and observing, one's own views, opinions, thoughts, actions, and creations are different from when one merely heard about it.

Therefore, we must diligently condition the mind, condition it deeply within, truly and genuinely observe-practice that the sense faculties are like illusions and the Five Aggregates are without self. Observation-practice is the thinking and analysis of the sixth consciousness. After analysis, it is handed over to manas. When manas thoroughly comprehends (adhimokṣa) the content of consciousness's thinking and acknowledges the truth of the principle that the sense faculties are like illusions, the fruit is realized. If manas does not acknowledge the principle from consciousness's observation-practice thinking, it is useless. To make manas realize quickly, one must collect more data and information; the evidence must be conclusive, ideally reaching the level of direct observation. There are still many procedures in the middle of observation-practice, many paths to walk, many dharmas to cultivate; one must continuously accumulate various provisions and resources for the path, constantly accumulate merit provisions (puṇya-saṃbhāra), and also precepts (śīla), patience (kṣānti), concentration (dhyāna), wisdom (prajñā), continuously perfecting the conditions of these six pāramitās.

12. With wholeheartedness in nurturing flowers, every flower can thrive; with wholeheartedness in cooking, every dish can be delicious; with wholeheartedness in making friends, every friend can be a good friend; with wholeheartedness in loving people, every person can be family; with wholeheartedness in handling affairs, every affair can be a good affair; with wholeheartedness in being a person, every person can be a good person; with wholeheartedness in reciting the Buddha's name, every Buddha recitation can be meritorious; with wholeheartedness in subduing demons, every demon can be eliminated; with wholeheartedness in seeking the Dharma, every Dharma can reveal the mind; with wholeheartedness in practicing Chan, every Chan can reveal the nature; with wholeheartedness upon wholeheartedness, every mind is without mind.

All the above activities involve the conscious mind (citta). Without the operation of the conscious mind, there are no activities; one cannot nurture flowers, make friends, be a person, handle affairs, recite the Buddha's name, or practice Chan. Why, then, in these activities, must one still "use the mind"? What does "using the mind" refer to here?

In all activities of the Five Aggregates body, there are times when consciousness is active while manas is passively accepting. At such times, although the activities of the Five Aggregates body are performed, manas is passively led by consciousness, not interested, nor understanding the reason for doing so. Therefore, being a person and handling affairs are not sincere, not done with a true heart and true intention. This is called acting without the mind. Such mindless action, whether good or evil, bears light karmic retribution.

To achieve the best result in handling affairs, with superior karmic retribution, consciousness must make manas understand the true principles involved, condition manas, letting manas actively decide to do it, playing a leading role. Only then is it sincere, done with a true heart and true intention. The tathāgatagarbha cooperates, creating the best results, storing the best seeds, and the karmic retribution in future lives will also be superior.

Some people also practice Chan, some recite the Buddha's name, some study the Dharma, some handle affairs, some interact with people, but the role manas plays within differs, and thus the results differ. If manas is not truly "using the mind" within, is still muddled, not focused, still distracted everywhere, the effect is greatly reduced, and the karmic retribution is not superior.