Chapter Eleven: Questions and Answers

1. Question: When attaining the fruition and realizing the mind, is the corresponding experience a physical result or a chemical result? The severance of self-view involves the manas (mental faculty) acknowledging the illusory nature of the five aggregates (form, feeling, perception, mental formations, and consciousness). How is this acknowledgment measured? Enlightenment and realization of the mind are also related to manas. On one hand, manas empirically verifies that it itself is not real; on the other hand, it empirically verifies that the Tathāgatagarbha (Buddha-nature) is real. The illusory nature of the five aggregates and the illusory nature of manas represent a progressive hierarchy, ultimately leaving behind a true self that no one can deny. Is this line of thinking correct? Does the severance of self-view bring about changes in body and mind, and are these changes the measure of the corresponding experience of severing self-view?   

  Answer: Correspondence is primarily a matter of the mind. Is it ultimately a physical or chemical result? At this stage, it corresponds to the cognitive mind (vijñāna). The cognitive mind undergoes a change in understanding, recognizing that the five aggregates are not the self and that the Tathāgatagarbha is real. Since the mind is interconnected with the body, the two are closely linked, thus indirectly corresponding to the body. Correspondence with the body then involves physical and chemical results. Because it is manas that acknowledges the principle that the five aggregates are not the self, and manas can control the body and mind, the transformation of body and mind involves changes in physical and chemical components. The physical body then manifests a series of altered states, such as lightness, comfort, reduced need for sleep, inner joy, single-mindedness, absence of afflictions, absence of distracting thoughts, the arising of mental clarity and alertness, increased meditative concentration (dhyāna), and so on. These states last for a relatively long period—several months, half a year, a year, or for those with strong concentration, over a year.

If manas has not realized selflessness and does not correspond, and only the superficial consciousness (manovijñāna) has some shallow understanding of the principle of selflessness without depth, then there will be no such bodily or mental reactions, no changes in body and mind, or only very slight changes that quickly disappear. It will be difficult to generate concentration. This is because manas does not correspond to the principle of selflessness; the inner mind is not shaken, unable to cause changes in body and mind, unable to transform body and mind, remaining in a state similar to before.

Many people claim to have severed self-view, yet they experience no bodily or mental sensations, no changes, no arising of meditative concentration, no mental clarity—only some theories. However, such theories can be found anywhere, which is quite strange. Previously, I was troubled by the inability to verify whether others had truly severed self-view. Later, through observing the functioning of manas and combining it with my own bodily and mental sensations and state at the time, I gradually summarized what the true state of severing self-view entails and how it should be verified.

Regarding enlightenment and realization of the mind, there should also be a measure. It cannot simply be said that wisdom has increased. There must certainly be bodily and mental changes as well. Moreover, merely increasing the wisdom of consciousness is not ultimate; the wisdom of manas must also increase until both consciousness and manas transform cognition into wisdom. Realizing the mind and seeing the nature (enlightenment) is relatively easy to verify because there is the Tathāgatagarbha as an objective reference—where it is, where it functions, and how it functions. However, the scale of verification differs for each individual, depending on the verifier's level of realization, their own attitude of rigor, and the strictness of their standards.

If not handled properly, intellectual understanding (解悟) might be mistaken for experiential realization (证悟). If the verifier only has intellectual understanding, it would be extremely unfortunate, and the one being verified would be greatly disadvantaged, as their wisdom would find it very, very difficult to increase thereafter. If in the hands of a verifier with genuine realization and strict standards, the one being verified can greatly increase their wisdom and level of realization, and their subsequent practice will be quite rapid. Because they can directly observe the simple and general functioning of the Tathāgatagarbha, this wisdom is extraordinary, approaching distinctive wisdom (别相智).

If one realizes the mind and sees the nature without first severing self-view, there must still be a considerable degree of mental clarity and alertness. Otherwise, it is merely intellectual understanding, not experiential realization, because without bodily and mental sensations, manas has not acknowledged it, and body and mind will not change. If one has already severed self-view before realizing the mind, there might not be such intense mental clarity or bodily and mental sensations, as they have almost passed through that stage of negating the five aggregates as the self. Nowadays, many have only intellectual understanding; their concentration is insufficient, their contemplation is not detailed, they can only comprehend and have some wisdom, but they cannot directly observe the simple functioning of the Tathāgatagarbha.

From observing, contemplating, and organizing an increasing amount of Dharma principles, more secrets of manas's functioning have been discovered. The functioning of manas is greatly related to meditative concentration (dhyāna). The better the concentration, the more prominent the role of manas, the more experiential realization there is, the less consciousness engages in superficial thinking and analysis, and the higher the level of realization. In the浮躁 (restless) contemporary society, advocating and emphasizing the cultivation of concentration is a proper and excellent prescription for the path of practice and attaining fruition. It can reverse the浮躁 in the practice of the masses, be more conducive to experiential realization, reduce the proliferation of empty talk (口头禅), otherwise Buddhism will gradually tend towards extinction, devoid of substantive practice and realization.

2. Question: The manas of an ordinary being with outflows (āsrava) should have very low discernment wisdom, being primarily dominated by self-centeredness, desires, and the habit-energy of self-attachment, but lacking good analytical and judgmental power. So-called "decision-making" involves making a decisive directional choice based on the analysis provided by consciousness about what is beneficial or harmful to oneself, etc. Is the main function of manas directional choice?

Answer: The nature and functional role of manas are numerous and very important. It possesses the five universally interactive mental factors (五遍行心所法): attention (作意), contact (触), feeling (受), perception (想), and volition (思). Therefore, manas also has its own unique faculty of deliberation (思量性), unique faculty of discernment (了别性), and its own unique analytical and judgmental power. Sometimes its discernment and judgment are extremely swift, rapid, and accurate, and should not be underestimated or ignored. The guidance of consciousness to manas is not entirely confined to the limitation of whether something is beneficial or harmful to oneself; its scope is quite broad.

For example, in the contemplation for severing self-view, consciousness must contemplate the illusoriness of the five aggregates, analyze and think about how the five aggregates are illusory, empty, and devoid of self, how they are suffering. The more clearly and thoroughly the reasoning is contemplated, the more facts are presented, the more manas can be influenced, and the more easily manas will acknowledge it. Also, practices like investigating Chan (参禅) and various contemplations do not involve benefit or harm to oneself, yet they can all influence manas, transform manas, lead manas to acknowledge, and thereby attain wisdom.

3. Question: The number of times we breathe, blink, our heartbeat, including every step we take, every action, are all the results of manas's decisions and the outcomes after manas decides. The sum total of these is less than the number of decisions made by manas. This shows the role of manas in life. Several times I have used controlling breathing to observe the function of manas, used controlling eye blinking to observe the function of manas. If possible, one can find the control mechanisms of life, all lying within manas.

Therefore, manas is the pivotal mechanism for practice and attaining fruition. If all these secrets are uncovered, then the mechanism for practice and attaining fruition is uncovered, and the mechanism of birth and death is uncovered. All these lie within manas, but how to do it with the highest efficiency and the shortest path? Understanding the pivot, grasping the pivot, controlling the pivot, and finally attaining realization. This is the guiding principle (纲) that lifts the net open (纲举目张). The guiding principle of practice is manas.

Answer: Mastery over birth and death lies with manas. Cultivating the four dhyānas and eight samādhis enables mastery over birth and death—to leave when one wishes, to stay when one wishes, beyond the reach of Yama (King of Death). This is manas controlling birth and death, accompanied by meditative concentration; otherwise, it's like talking about food without being full.

In every function of the body faculty (身根), manas can easily be found. In every shift of mental states, manas can easily be found. At every turning point in the recognition of dharmas, manas can also be found. In short, manas is functioning constantly, everywhere, moment by moment.

The Dharma of manas, this switch of manas, is now open, continuously emerging. Relying on it for practice is truly a shortcut; one will no longer take detours. Concentration power will naturally rise accordingly, the mind will naturally become deep, calm, and stable, and realization of the Dharma is inevitable.

4. Question: Severing self-view involves the consciousness repeatedly, deeply, and properly contemplating, presenting evidence to manas on how the five aggregates are illusory, finally leading to manas's acknowledgment. This is a cyclical process of presenting evidence, persuading, presenting more evidence, and persuading again. Consciousness gradually presents all the evidence from contemplation to manas, and finally manas acknowledges and accepts it. Is this acknowledgment also correspondence? Is severing self-view also a kind of correspondence with manas? What is the difference between the meaning of "acknowledgment" and "correspondence"?

Answer: Through the consciousness's repeated, deep, and subtle contemplative thinking, all evidence and basis are gradually presented to manas. After manas deliberates and considers the evidence conclusive, it can confirm and acknowledge. This acknowledgment signifies that manas has awakened and corresponds to the principle that the five aggregates are not the self. The more sufficient the evidence, the more direct experiential states (现量境) are presented, the more manas acknowledges and corresponds. Because manas acknowledges direct experiential states and does not correspond to non-direct (non-evidential) imaginings; manas only wants evidence. When manas corresponds to the principle of selflessness, it will think: "Ah! So it is like this." Because manas did not know that all phenomena of its own five aggregates are illusory; now the evidence is laid out before it, it has no choice but to acknowledge this principle. Previously, consciousness knew some principles of selflessness to a greater or lesser extent, but manas did not know because its wisdom was shallow, its ability to discern states was insufficient, and it could not think deeply and subtly.

The content analyzed, thought about, and understood by consciousness belongs to intellectual understanding (解悟). This is because concentration is not very good; it has not penetrated deeply into manas, so manas does not understand the principle. If concentration is good, the thinking of consciousness can penetrate deeply, reducing superficial understanding. When consciousness moves slowly, it can mobilize the power of manas, allowing manas's deliberative nature to function. Then, when manas itself understands, consciousness certainly understands. When concentration is shallow and consciousness involves a lot of analytical components, consciousness may easily understand, but the evidence presented to manas is insufficient, and manas's own deliberative capacity is also insufficient, so manas does not understand the principle.

When consciousness uses less analytical effort and hands over more effort to manas for deliberation, it can experientially realize (证悟) the selflessness of the five aggregates. The power of manas's confirmation is very great; it can change one's own mind, change bodily, verbal, and mental actions, change karmic actions, and change karmic seeds. Practicing this way is taking a great shortcut. To make manas apply more effort and experientially realize directly, one must enter deep meditative concentration, with consciousness moving less. This is the principle of investigation (参究). Since ancient times, Chan masters have taught practitioners to investigate Chan apart from mind, consciousness, and mental functions (离心意识参禅)—not to analyze, not to engage in emotional or intellectual interpretations. However, they may not necessarily understand the profound principle behind this—that it is the function of manas and correspondence with manas. Because the functioning of manas belongs to the scope of consciousness-only wisdom (唯识种智), which many Chan masters have not yet developed.

Therefore, the principle of severing self-view is the same as the principle of investigating Chan; it also utilizes manas, letting manas secretly apply effort to deliberate on the selfless nature of the five aggregates. Consciousness thinks deeply and subtly within concentration, moving slowly and deeply, thus penetrating manas, and only then can it correspond to the nature of selflessness. If all the functions, natures, and roles of manas are excavated, practice becomes a great shortcut, indeed the greatest shortcut. We can then practice by leaps and bounds, and attaining Buddhahood will be very rapid.

5. Question: Among the first seven consciousnesses, the true master of the house is manas. Ordinary people think that consciousness is the master, believing that whatever consciousness understands and acknowledges constitutes one's own realm of wisdom. However, the matter of severing self-view to attain fruition and even realizing the mind and enlightenment is no small matter. It requires manas to deny its own reality, which fundamentally contradicts the deep-seated self-view and self-attachment afflictions accumulated by manas over countless lifetimes. No matter how much consciousness thinks about the Buddha Dharma and cultivates correct knowledge and views, its effect on manas is minimal. In this matter, the most persuasive approach is to enable manas to directly observe—that is, within meditative concentration, to let manas directly observe the illusory, arising-and-ceasing nature of the five aggregates and seven consciousnesses. Facing the direct experiential state, manas has no choice but to acknowledge that the five aggregates are not the self. Only then can it be considered truly severing self-view. Realizing the mind is similar; it also requires letting manas directly observe the functioning of the Tathāgatagarbha and acknowledge the existence of this true mind.

To use a worldly analogy: Some people, educated in materialism since childhood, when it comes to religious beliefs, cause and effect, rebirth, etc., no matter how much you tell them, they don't believe it, even saying you are deluded. But as soon as someone displays a supernatural power (神通), they immediately believe, more fervently than anyone. Ordinary people generally believe that seeing is believing. Is experiential realization similar?

Answer: "Seeing is believing" means manas experientially realizes it. If one only hears but does not see, manas does not believe. From the phrase "seeing is believing, hearing is doubtful," we can understand whether it is consciousness alone that realizes or manas simultaneously realizes—of course, it is simultaneous realization. The phrase "seeing is believing" is used extremely well; it allows us to clearly distinguish between consciousness and manas. True belief comes after experiential realization. Without experiential realization, it is only consciousness hearing about it, not seeing it. When one sees it, manas believes because it has personally realized it.

By analogy, severing self-view and experientially realizing selflessness follow the same principle. Manas only acknowledges direct experiential states. If manas does not experientially realize it, does not see it, it does not believe. "Hearing is doubtful" means consciousness hears about it, but manas does not believe it, not daring to acknowledge it inwardly. Things become increasingly clear. As long as one applies effort sincerely, the Buddha Dharma is actually not difficult to realize experientially. Questions not understood now will gradually be understood later.

When severing self-view and realizing the mind, what is manas doing? What is its mental state? What are its mental activities? What is its wisdom? Clarifying this gives birth to great wisdom. Subsequent contemplation will then be like the sun at noon, brightly illuminating, with wisdom arising uncontrollably. At the time of severing self-view and realizing the mind/enlightenment, it is also manas that is in charge, because no matter which dharma it is, manas is always in charge. When consciousness contemplates, its contemplative content is transmitted to manas moment by moment, but manas will not easily agree or believe. Not agreeing or believing means manas does not understand and has not experientially realized it. As soon as consciousness presents a fact or a direct experiential state, manas immediately agrees and believes, taking charge and saying: "Yes, it is so." Manas is in charge regarding any dharma, at any time. It is absolutely impossible for manas not to be in charge at the time of severing self-view and realizing the mind. Therefore, severing self-view and realizing the mind mean manas experientially realizes it directly, manas believes, and manas makes the decisive determination. This is beyond doubt.

6. Question: When observing the critical phrase (看话头), is it consciousness observing? Or is it manas observing? If it is consciousness observing, transmitting it to manas, causing manas's mental state to tend towards single-mindedness, no longer or rarely grasping at objects, gradually restraining the mind to one point. Manas also discerns, reduces grasping, and consciousness becomes single-minded. At this time, if one's merit (福德) is complete and conditions meet, suddenly, with one thought corresponding, one recognizes that the Tathāgatagarbha is the true master. Is this the roadmap for investigating Chan and realizing the mind?

Answer: Correct. Observing the critical phrase is a method for cultivating concentration. The purpose of cultivating concentration is to make consciousness single-minded, not dispersing energy, focusing intently on contemplating and investigating. However, the content discerned by consciousness, the content contemplated and investigated, are all directed by manas. If manas not only attends to the critical phrase but also attends to many other dharmas, being interested in many dharmas, then manas directs attention and thought towards many dharmas, and the Tathāgatagarbha will give rise to consciousness to discern the many dharmas that manas attends to and thinks about. Then, with consciousness discerning so much content, can it still be single-minded? Then it cannot be single-minded and cannot have concentration.

Investigating the critical phrase aims to make manas attend only to the critical phrase, no longer or rarely grasping at other dharmas, enabling consciousness to achieve mental single-mindedness. Superficially, cultivating concentration trains consciousness, but actually, it is about subduing manas, making manas not attend to too many dharmas. Investigating the critical phrase is essentially tying manas to the critical phrase as much as possible, so that consciousness becomes concentrated. When consciousness has concentration, its thinking becomes deep and subtle. When consciousness influences manas, at this time manas also corresponds to the critical phrase and participates in deliberating upon it.

If investigating the critical phrase penetrates deeply into manas, making manas form the habit of treating it as essential work, then even in the sleep state, manas will work, causing consciousness to investigate the critical phrase even in dreams; and making consciousness investigate the critical phrase while walking, standing, sitting, and lying down. When consciousness is deeply concentrated and thinking is reduced, the function of manas becomes prominent, secretly attending to the critical phrase continuously. When the time and conditions are ripe, one can experientially realize the Tathāgatagarbha and attain enlightenment. If concentration is shallow, the function of consciousness is dominant, manas participates little or not at all, and there is often much emotional and intellectual interpretation, with a large component of intellectual understanding.

Everything is manas. Consciousness is conditionally arisen (缘生). Manas engages in conceptual proliferation (遍计执). The Tathāgatagarbha is without knowledge or perception (无知无觉). The conceptual proliferation of manas causes its wisdom to be obscured and unable to manifest. Only by making its mental state single-minded, not grasping or grasping less, can it achieve realization. Therefore, cultivating concentration is extremely important.

7. Question: I feel that making manas recognize that the five aggregates are not the self seems like asking me to abandon the physical body. Why is there an inexplicable fear in the depths of my heart?

Answer: That is because manas, since beginningless kalpas, has always considered and clung to the five aggregates as the self. This innate self-attachment (俱生我执) is very strong. Therefore, manas always fears losing the self, fears there being no self, fears that nothing is the self. It will firmly grasp the five aggregates as the self, unwilling to let go. When our conscious mind slightly considers that the five aggregates might not be the self or do not belong to the self, manas may produce resistance or fear; it fears falling into emptiness. If one can simultaneously tell it that after the five aggregates are realized as not-self, it is not emptiness or annihilation; there is still a non-empty true self. That self exists eternally, forever indestructible; it is the true self. Then manas will be willing to sever self-view and easily acknowledge that the five aggregates are not the self.

Contemplating the selflessness of the five aggregates requires a process. This process involves consciousness observing and contemplating over a long period, influencing manas, and then enabling manas to understand this principle. The more ignorant manas is, the more it clings to the self, the more difficult it is to sever self-view. Therefore, we should usually contemplate the Buddha Dharma more, contemplate the selfless nature of the five aggregates more, contemplate the true, unborn and undying self, the eighth consciousness, more. At a certain point, the mind will be able to acknowledge it, and then self-view will be severed, gradually leading to liberation.

8. Question: After Śrāvakas (Hearers) sever self-view, it seems that Stream-enterers (初果) also have the arising of some part of the Wisdom of Discernment (妙观察智), or at least some uncontaminated wisdom (无漏智). So, has the seventh consciousness (manas) also undergone some changes? Furthermore, after Stream-entry, one returns to the human and heavenly realms up to seven times before reaching the stage of non-learning (无学位, Arhatship). If one then makes a great vow and practices the Bodhisattva path, could one quickly reach the true Eighth Bhūmi (八地)? If so, wouldn't the path for Śrāvakas—from practice to seeing the Path (见道) to the Eighth Bhūmi—be faster than the Mahāyāna path of three great kalpas?

Answer: When self-view is severed, it is manas that severs self-view. Manas sees the true principle, so its views are somewhat reversed, its mental activities will undergo some transformation, and it will have the initial experience of liberation's benefit.

For Śrāvakas to cultivate to the fourth fruition (Arhatship) is much easier compared to Bodhisattvas cultivating to the Eighth Bhūmi. However, even a fourth-fruition Arhat, upon turning to practice the Mahāyāna path, must possess the foundation and wisdom of the Mahāyāna, the mental activities and magnanimous mind of a Mahāyāna Bodhisattva. This is extremely difficult. Therefore, an Arhat studying the Mahāyāna may not necessarily progress faster than a Bodhisattva who has realized the mind and entered the First Bhūmi and beyond. Speed is uncertain; it depends on wisdom, mental magnanimity, and merit.

If there is no standard, no fixed position, even ordinary people might manifest the Wisdom of Discernment. It depends on what degree of "subtlety" (妙) and to what extent it counts as subtle. If everyone has their own standard of subtlety, then there is nothing to say. It's like saying something is good—each person has a standard, disagreeing with each other, each taking their own as correct. Then it doesn't matter; no judgment can be made.