Chapter Nine: The Relationship Between Manas and Actual Practice

I. The Reasoning of Consciousness Is Not Equivalent to Observation and Investigation

When practicing concentration by observing the breath, consciousness merely observes the breath, knowing its inflow and outflow, knowing its length and brevity, without adding the notion of what the source of this knowing is. Do not concern yourself with what the ultimate result of this knowing might be, as that is a matter for the future. Since the result has not yet manifested, do not speculate. The reasoning of consciousness is merely its wishful thinking, and wishful thinking can never resolve problems. Only when consciousness and manas mutually agree can matters be perfectly resolved, and only then will the final result manifest as it truly is. This is called realization.

The reasoning of consciousness is not without value, but it is merely a signpost. Whether to proceed and how to proceed still depend on the choice of manas. If manas does not choose, no amount of direction from consciousness will be useful. Sometimes, when consciousness refrains from reasoning, problems are smoothly resolved, whereas reasoning may instead cause delays. If the direction is correct, refraining from reasoning may lead to faster and steadier progress. Excessive use of consciousness is not beneficial; the more consciousness is used, the more incompetent manas becomes. If manas is incompetent, it means the entire person is incompetent, and the operational command system is flawed. How, then, can one operate?

Spiritual practice is the work of fools; those who are too clever will not engage in earnest work. Consciousness points out the general direction, and then one should close their eyes to rest, merely supervising in the background without excessive interference. Once manas relies on its own ability to move forward and reach the destination, its capability is immensely powerful. If dragged along by consciousness, manas becomes weak and incompetent, incapable of accomplishing any significant task.

The reasoning of consciousness is essentially delusion. Delusion means not truly seeing; once seen, it is no longer called delusion. Some people use consciousness to delusionally conceive of an eighth consciousness that performs certain functions somewhere, then define this as "awakening to the mind" (明心开悟), claiming that one need not sever afflictions or cultivate meditative concentration, and that merely achieving a few minutes or ten minutes of mental stability is sufficient to realize the path. The consequences of such an approach should be clear to all. If this counts as awakening, then dreaming about it should also count. If one dreams of mountains of gold and silver, they should wake up immensely wealthy. Dreams, after all, are not reality, not facts. How can the conjectures and other activities of solitary consciousness be taken as real? To attain great and genuine wisdom, one must earnestly cultivate concentration, observe, and investigate, not allowing consciousness to flexibly deduce results. If manas does not recognize those results, all efforts of consciousness are in vain.

II. Consciousness and Manas Must Attain the Same State to Realize Enlightenment

A telescope can instantly see mountains and oceans kilometers or tens of kilometers away, but to personally see and touch those mountains and oceans, one must traverse tens of kilometers on foot, arriving at the foot of the mountain or the edge of the sea, to witness them firsthand, touch them, and know their appearance and form. Only then can one say to others: "I have seen that mountain and that ocean with my own eyes; they are truly magnificent. My mental state instantly expanded, and I am overjoyed." The state of samadhi is similar to this. Manas must personally arrive, leaving the telescope behind, and see with its own eyes. Only then is there the samadhi of balanced concentration and wisdom. If manas does not arrive, it is merely seeing through a telescope, not true seeing, not unconditional seeing, not naked seeing.

Consciousness is like a telescope. No matter how far it sees, what it perceives is not real; the state is blurred and unclear. What manas sees is clear, thorough, penetrating to the source of all dharmas. If manas does not keep up and cannot see what consciousness sees, it is not firsthand seeing, not personally experiencing the present state, not personal realization. Because what consciousness sees is distant from the state, what it perceives is not real, as if separated by a layer of lens, obstructed and obscured. The scenery is neither detailed nor clear, merely an outline. Details must await manas’s personal observation to be verified and understood.

As an ordinary being, consciousness may read some Buddhist sutras and come to know the state of Buddhahood, but if manas does not know it, it is not personal realization of the Buddha state. Such knowing is extremely crude, no different from not knowing. To personally realize the Buddha state, to know it in detail, profoundly, and genuinely, one must cultivate for three great asamkhyeya kalpas, that is, three immeasurable kalpas. There are no shortcuts in between; all dharmas that should be cultivated must be cultivated, all dharmas that should be realized must be realized. Precepts, concentration, wisdom, the thirty-seven factors of enlightenment, the six paramitas of a bodhisattva—none can be omitted. The entire process must be personally experienced; cutting corners or taking shortcuts is absolutely impossible.

As an ordinary being, consciousness may learn some dharmas and come to know the state of effortless action that an eighth-ground bodhisattva should possess—the ability to operate according to dharmas without mental effort, to directly observe how the Tathagatagarbha cognizes and operates the body, senses, and material world. However, regarding this state, no matter how much consciousness knows, its knowledge is extremely crude, separated from actual realization by a distance of two immeasurable kalpas of cultivation and realization. During this period, no matter what one says, it is impossible to directly observe how the Tathagatagarbha cognizes and operates the body, senses, and material world. To personally realize this state, one must cultivate for two more great asamkhyeya kalpas. The intermediate process must be fully traversed; cutting corners or evading effort is not permitted.

As an ordinary being, consciousness may learn the term "suchness samadhi" (真如三昧) and feel it is excellent and supreme, but regarding what suchness samadhi truly is and what its state entails, the mind remains completely ignorant. What is known and perceived is merely conjecture. To personally see the state of suchness samadhi, one must cultivate for another immeasurable kalpa, that is, one great asamkhyeya kalpa. Because suchness samadhi is the state of suchness, realized in all dharmas, seeing that all dharmas or some dharmas are of the nature of suchness, are the true and thusness nature of the Tathagatagarbha, and are part of the one true Dharma realm.

How all dharmas are ultimately of the nature of suchness, how they are all one true Dharma realm—this is the state of the wisdom of the path and the wisdom of consciousness-only, attainable only by bodhisattvas of the first ground and above who have entered the Tathagata’s family and have the capacity for direct observation. Bodhisattvas of the first ground and above partially realize the Dharma body, are partial Buddhas, partially realize the one true Dharma realm, and thus know the partial suchness nature of all dharmas. Even if an ordinary being truly realizes the Tathagatagarbha, they are still far too distant from the wisdom state of suchness samadhi. They can only think about it; they absolutely cannot see it. When they see it, they will possess the wisdom of the path and become great bodhisattvas who have entered the grounds.

As an ordinary being, consciousness may study the Diamond Sutra and know that all dharmas are like dreams, bubbles, shadows, and dewdrops. However, no matter how much consciousness feels that all dharmas are like dreams, bubbles, shadows, and dewdrops, it will still take nearly an asamkhyeya kalpa of cultivation to reach the ten stages of dedication (十回向位) and personally realize the dreamlike state. In between, one must gradually realize the Tathagatagarbha, initiate various samadhis, cultivate the first dhyana, sever the manifest activities of greed, hatred, and delusion, become a third-fruition practitioner (三果人), pass the three barriers of Chan Buddhism, directly realize the remnant nirvana (有余涅槃), and at life’s end, possess the ability to enter the non-remnant nirvana (无余涅槃) yet refrain from doing so, retaining one portion of afflictions of thought to nourish the five aggregates body through lifetimes, continuing to liberate oneself and others. Without meeting these conditions or passing through these states, what consciousness feels as dreamlike, bubbles, shadows, and dewdrops is merely talking about food—how could it satisfy hunger?

What the telescope of consciousness sees may be vastly distant from what manas sees firsthand. Seeing from afar is easy and quick, but personal realization requires manas to measure step by step with its feet, personally walking to the edge of that state to see it. This is extremely arduous, demanding immense effort and sacrifice. The states seen by the two are extremely inconsistent. Therefore, seeing from afar is one thing, but realization requires a considerable length of time to become possible. When realization has not yet occurred, one can only indulge in empty talk. Do not think realizing any dharma is easy; that is an illusion. In reality, it is not so; it is extremely difficult. The karmic obstacles of immeasurable kalpas are as massive as mountains—how could they be easily eliminated or overcome? Although the Buddha’s power of blessing is inconceivable, one’s own karmic power is equally inconceivable. Only when karmic obstacles are eliminated, and roots of goodness, merit, and all conditions are complete, will manas draw close to consciousness, uniting with what consciousness sees. Only then can sudden enlightenment occur; everything else is a mistake.

III. Being Personally Present

Using a telescope, one can see the stars extremely far away, see the vast and boundless ocean, see mountains, rivers, and lands at the horizon, but the body is separated by countless mountains and rivers. Seeing far and high does not equate to being personally present. Established goals are not reached by pointing fingers or empty talk; they require measuring with one’s feet, so one must always take the first step. Step by step, one must walk—not run, not jump, and certainly not fly—to steadily reach the destination. Do not resent the long journey and resort to conscious conjecture; do not resent the hardship and resort to conscious conjecture; do not resent the expense and resort to conscious conjecture. Fanciful thoughts are ultimately illusions. To enter the king’s land and be personally present, one must rely on manas to tread solidly, step by step, personally touching every inch of the land.

IV. Conscious Conjecture Cannot Replace Actual Practice

Sometimes, after studying some Buddhist teachings, consciousness feels that it can change everything, command the wind and rain, and with a little effort, accomplish anything without difficulty, including becoming a Buddha. Yet, one cannot even control a single thought, remains stubbornly attached to one thing, and cannot change any physical, verbal, or mental action.

What is the reason for this? It is because there is no actual realization by manas. Whatever consciousness assumes, understands, or thinks is useless, cannot land on solid ground, and cannot exert its strength, often leaving one feeling helpless. Therefore, even if becoming a Buddha seems extremely easy, one must honestly pass through three great asamkhyeya kalpas. Even if realizing fruition and awakening to the mind seems as easy as eating cabbage, one must still cultivate the four right efforts, the seven factors of enlightenment, and the eightfold path step by step, honestly uphold precepts and cultivate concentration, cultivate the four foundations of mindfulness, and honestly complete the six paramitas of a bodhisattva. The paths of practice taught by the Buddha are not useless decorations; they must be implemented. For the vast majority of people, fulfilling these prerequisites in one lifetime is already quite an achievement. If these conditions are not fully met, relying on conscious reasoning and conjecture to realize fruition and awaken to the mind is futile.

Why is this so? Because actual practice and realization involve manas. In the process of cultivating the thirty-seven factors of enlightenment and the six paramitas, manas is being influenced and transformed, changing its inherent views. Only when cultivation reaches the appropriate level can manas’s views change, and thus everything changes along with the change in manas. Only then can fruition be realized and the mind awakened. But manas is not easily changed in its stubborn views. If manas does not change, nothing can change. Therefore, in studying Buddhism, one must honestly engage in actual practice. Conscious delusion is useless; even if one feels they can become a Buddha tomorrow, it will still take three great immeasurable kalpas. Some even grandly discuss not grasping at appearances or discriminating, being unattached and unbound—this should wait until the bodhisattva grounds; bodhisattvas below the grounds simply cannot do it. Consciousness severing the view of self, consciousness realizing fruition, consciousness awakening to the mind, consciousness becoming a Buddha—try it first in a dream and see if it works.

V. Seeing Principle and Seeing Phenomena

The highest state of Buddhist practice and realization is the Buddha’s perfect fusion of principle and phenomena, the unimpeded interpenetration of all phenomena, all in accordance with principle. Principle manifests phenomena, and phenomena manifest principle; principle and phenomena never disconnect. To achieve this, one must start from the initial realization of the path in Buddhist practice and continue until the final realization of Buddhahood. The path seen from beginning to end gradually deepens, meaning the principle seen becomes increasingly profound and subtle, and phenomena accordingly become increasingly fused and perfect. From the initial realization of the path, phenomena follow principle; wherever principle goes, phenomena follow, without disconnection, until the Buddha’s final realization of the path—awakening upon seeing the morning star, where principle is perfected, and all phenomena immediately follow in perfection. Principle and phenomena no longer require cultivation; one becomes the supreme Dharma King.

Realization of the path is divided into seeing principle and seeing phenomena. What is the difference between seeing principle and seeing phenomena? Seeing principle is from principle to principle, fully recognizing and understanding principle at the level of consciousness, but phenomena do not follow. At this time, phenomena and principle are disconnected. Because manas has not seen, the samadhi state of balanced concentration and wisdom does not appear, and phenomena do not follow. Phenomena are controlled by manas; consciousness cannot make phenomena follow and fuse.

Seeing phenomena and realizing the path means investigating principle through phenomena. Such realization of the path ensures that phenomena are necessarily in accordance with principle, phenomena necessarily follow principle, and principle and phenomena can fuse together without disconnection. Only then can one be reborn, washing the heart and changing the face. Outwardly, the person remains the same, but in terms of mental conduct, they no longer tread the old paths. Their thoughts and character are renewed, the mind empty and selfless. In action, non-action is revealed; non-action is for the sake of action. Empty yet not empty; not empty yet empty.

Therefore, true realization of the path is fully investigating principle through phenomena, realizing and entering principle. It is the realization of principle where phenomena follow principle and phenomena reveal principle, where principle and phenomena are inseparable and samadhi follows. The fusion of principle and phenomena is not necessarily perfect or unimpeded, because principle is not yet fully penetrated. When principle is fully penetrated, one becomes a Buddha. Seeing principle in phenomena is realization; not seeing principle in phenomena is not realization. If principle is merely principle and does not fuse with phenomena, this principle cannot resolve phenomena. Principle that cannot resolve phenomena has no practical use. Therefore, merely knowing principle without seeing and revealing principle in phenomena is not actual realization.

VI. How to Truly Practice and Realize Direct Wisdom

Many people mistake their understanding of the Dharma for actual realization, even when their understanding is very superficial or even based on speculation, deduction, and conjecture about the Dharma. They fail to distinguish between understanding, intellectual awakening, and actual awakening, leading to great misunderstandings and major false speech. Many answers and conclusions in Buddhism are given by the Buddha, while others are explained by great bodhisattvas and knowledgeable teachers. In the process of cultivation, understanding these conclusions and answers is not actual realization; it is not even intellectual awakening and is far from it.

What is actual realization? For example, the Buddha said all dharmas are like dreams and illusions. This is the conclusion reached by all Buddhas through practice and realization; it is the Buddha’s realized measure. Others may understand it, but this is merely understanding, not even intellectual awakening. Actual awakening to the dreamlike and illusory nature occurs at the ten stages of dedication (十回向位) of a bodhisattva, where one soon qualifies to enter the first ground. Can ordinary beings, through reading and understanding that all dharmas are like dreams and illusions, directly become great bodhisattvas of the ten stages of dedication? Obviously not. Without fulfilling precepts, concentration, wisdom, and the six paramitas, without perfecting any aspect, not even having initial awakening, how could one leap over nearly one great asamkhyeya kalpa to become a great bodhisattva of the ten stages of dedication?

To actually realize that the world of the five aggregates is like a dream and an illusion, one must, on the foundation of fully cultivating precepts, concentration, wisdom, and the six paramitas, observe and investigate from shallow to deep, gradually realizing dharmas at various levels, passing through the first, second, and finally the third barrier of Chan Buddhism, ultimately realizing the dreamlike view. This requires many kalpas of time, nearly one great asamkhyeya kalpa of cultivation. Understanding the dreamlike and illusory nature is also divided into many levels. Even complete and thorough understanding does not equate to actual realization, because there is no actual process of investigation, no proof, and the conclusion is not one’s own.

It is like a geometry proof. The final conclusion is given by the teacher; it is ready-made, not one’s own. One must prove it step by step, with process and steps, to finally prove the teacher’s conclusion. If the process is incomplete or untrue, even if the conclusion matches the teacher’s, it is still wrong, not directly realized. The same principle applies to Buddhism. Everyone can state the final conclusion that all is like a dream and an illusion. Though the principle stated is correct, it is still not one’s own direct realization.

In Buddhism, the Buddha gives us countless final answers and conclusions, all in the Tripitaka and twelve divisions of sutras. Even if we memorize the entire Tripitaka and eloquently expound it, it is still not our own realization; it merely represents our understanding, still far from intellectual awakening, let alone actual awakening. Every Dharma, even every sentence, taught by the Buddha requires one to contemplate and investigate in deep samadhi, observing and practicing according to reality and principle, to have the possibility of realizing each one individually. Wisdom after actual realization is one’s own direct wisdom. Otherwise, any statement is not one’s own realization, and genuine wisdom does not correspond to what is said.

To truly realize and achieve something, one must even forget the finer details of observing the five aggregates, casting them aside. Focus solely on observation and investigation; details need to be clarified during observation before wisdom can arise. Many people’s efforts cannot reach manas because they severely lack concentration and cannot comprehend how to let only manas ponder. If concentration is insufficient, how can there be realization? Without samadhi, it is best not to investigate anything. If consciousness is clever, it may interpret many things, but they are of no real use—good for lip service, but not practical. Such conscious understanding is better left unattained; it is best preserved until concentration improves and conditions are ripe for investigation.

VII. Theoretical Research Is Not the Right Path of Practice

In today’s Buddhist community, there is a prevalent bias toward emphasizing theoretical knowledge, believing that the more theory one learns, the better. If one can become erudite, it is considered excellent and praiseworthy; if one can write several articles or books, it is considered even better and more praiseworthy. But whether this theoretical knowledge can guide and regulate one’s physical, verbal, and mental actions, whether it can transform the mental conduct of the seven consciousnesses, whether it can purify the mind, reduce ignorance, and bring genuine benefits—these are all ignored. Some even glorify this by saying that bodhisattvas need not worry about afflictions, and with correct views, afflictions will naturally be severed in time.

But the facts are not so. Merely having theoretical knowledge and conscious views is forever useless against afflictions. At the time of death, the destination of the next life is determined by the manifest activities of greed, hatred, and delusion, by the karmic actions created by greed, hatred, and delusion—not by theoretical knowledge or Buddhist views. Therefore, this issue is extremely important; every Buddhist practitioner should take it seriously and not treat it lightly.

Theory and views are like cooking recipes. One may study several cookbooks but never personally operate in the kitchen, not even selecting or combining ingredients. Can the acquired cooking knowledge and views resolve hunger? Spending precious time and energy on repeated research, then writing books and recruiting disciples after research, leading to fame and prominence, yet having to endure hunger—this is mere superficiality. For example, a child studies from elementary school through university, graduate school, doctoral studies, and postdoctoral research, all learning theoretical knowledge. University-level studies may involve some scientific research and experiments, yielding some actual verification, but knowledge acquired before university is merely knowledge. Knowledge cannot be directly applied to production processes; it requires an internship and practical stage to transform into productivity.

Studying Buddhism must likewise be applied to life in the world of the five aggregates. This requires continuously upholding precepts and cultivating concentration, diligently investigating in deep samadhi, connecting with one’s own five aggregates, linking with physical, verbal, and mental actions, allowing theory to be put into practice, striving for personal realization, dispelling ignorance, increasing genuine wisdom, transforming body and mind. Only such practice constitutes achievement, brings real benefit, and is the right path.

VIII. Conjecture and Speculation Are Completely Unreliable Methods of Practice

Due to limited wisdom and insufficient concentration, sentient beings cannot contemplate deeply, and the pondering of manas cannot function. For some profound dharmas, they habitually use conjecture and speculation, which are functions of the conscious mind, utterly devoid of the wisdom of manas. The most severe form of conjecture and speculation is casually stating: "After awakening, one can observe how the eighth consciousness gives rise to the body, senses, and material world." The body is the physical body. How the eighth consciousness uses seeds to gradually give rise to the body, how it gives rise to the eye, ear, nose, and tongue faculties—after awakening, it may take another asamkhyeya kalpa to observe a little, and two asamkhyeya kalpas to observe much. The material world is the universe, the environment in which sentient beings live. How the eighth consciousness uses seeds to give rise to the universe—after awakening, even after cultivating for another asamkhyeya kalpa, one may still not observe it; two asamkhyeya kalpas may allow some observation.

The realms are the eighteen realms: six faculties, six objects, and six consciousnesses. How the eighth consciousness uses seeds to give rise to the six faculties and six objects—after awakening, even after cultivating for another asamkhyeya kalpa, it is very difficult to observe; two asamkhyeya kalpas may allow some observation. How the eighth consciousness uses consciousness seeds to give rise to the six consciousnesses—after awakening, cultivating for another asamkhyeya kalpa may allow some observation, but not complete observation. However, no matter what one can observe, if it does not change one’s mind, and physical, verbal, and mental actions do not change due to this observation, the so-called observation is not observation but conjecture and speculation. Conjecture and speculation are modes of conscious thinking, not involving the pondering of manas as the master consciousness. What is conjectured and speculated has no effect, cannot transform physical, verbal, and mental actions, cannot eliminate afflictions and karmic seeds, and has no pure merit or benefit.

IX. Understanding Is Not Realization

Eternity, bliss, self, and purity are the four virtues of nirvana. Eternity means the Buddha’s immaculate consciousness has no more seed transformations and remains eternally unchanging. Bliss means all the Buddha’s karmic obstacles are permanently exhausted without remainder; the immaculate consciousness has no seeds of suffering, only seeds of bliss and neutral feeling, with the fruition being the bliss of extinction. Self means the Buddha’s immaculate consciousness has extinguished all karmic seeds of birth and death, is free from karmic obstacles, and is completely self-natured, thus called "self." Purity means the Buddha’s immaculate consciousness has extinguished all defiled seeds and is utterly pure and stainless.

The eighth consciousness is also obscured by karmic obstacles. If there were no seeds of karmic obstacles in its mind, the eighth consciousness would manifest boundless merit, illuminating the great chiliocosm, just like the Buddha’s immaculate consciousness, without difference, pervading all dharmas, encompassing all dharmas, manifesting all dharmas. However, the eighth consciousness of sentient beings, limited by karmic obstacles, cannot manifest many supremely wonderful states, cannot create sentient beings’分身 (emanations), cannot create Buddha lands, and cannot perceive all realms universally. The so-called limitation of the eighth consciousness means its infinite meritorious functions cannot be expressed; it is not that it lacks supreme meritorious functions. At the Buddha ground, the eighth consciousness is no longer limited; all meritorious functions are fully expressed.

Do you understand all the above principles? Can you explain them to others? In learning the Dharma, all understanding and knowledge reside in consciousness, not in the mind of manas. Though understood and known, realization is still 108,000 li away—even far beyond 108,000 li. Even if one can explain them to others and write a hundred books, realization is still 108,000 li away. Regarding the selflessness of the five aggregates, even if fully understood and known, and the understanding may be profound, it is still not realization; realization may be extremely distant. Regarding the eighth consciousness, no matter how much one understands and knows, and the understanding may be deep, even able to speculate and deduce the functions of the eighth consciousness, it is still understanding, not realization, and realization may be extremely, extremely distant.

Many people mistake this understanding for realization. Those who are eloquent assume the identity of knowledgeable teachers, lecturing and expounding the Dharma everywhere with great fluency. But no matter what, the Dharma that enters the ear and exits the mouth is not realization. For example, Su Dongpo’s understanding of Buddhism: "Unmoved by the eight winds, seated upright on the purple golden lotus." The Chan master commented: "Fart!" Su Dongpo, upon seeing this, was immediately displeased: "I wrote so well, yet you call it a fart?" He immediately crossed the river to confront the master. The master said: "Aren’t you unmoved by the eight winds? How come one word 'fart' made you rush over to settle accounts?"

Thus, understanding is useless; only realization works. Some claim to have awakened to the mind, yet when encountering circumstances, they are immediately swayed. Then they use consciousness to persuade themselves, feel better for a while, but when circumstances return, they are swayed again. After years of such repetition without autonomy, has such a person truly realized fruition and awakened to the mind? Unable to subdue even the coarsest afflictions, unable to ignore or remain unmoved by attractive members of the opposite sex, with thoughts flying and no self-control—could such a person be one who has awakened to the mind and realized fruition? Anyone who constantly suppresses and persuades themselves with consciousness has not realized. True realization means wherever one realizes, one acts accordingly.

Many also claim to have leaped over the dragon gate like a carp, but they set the threshold very low or even remove it, crossing easily. In reality, they swam across, not leaped. Is this leaping the dragon gate? Swimming across such a dragon gate, one remains a carp, not a dragon.