Section Five: The Mental Factor of Concentration

I. The Mental Factor of Concentration Exists in Manas When There is Samādhi

Whether manas possesses the mental factor of concentration depends entirely on individual cultivation. Those with samādhi have the mental factor of concentration in manas, in consciousness, and even in the five sensory consciousnesses. Those without samādhi lack this mental factor in their consciousnesses. In samādhi, the five sensory consciousnesses are subdued, no longer engaging with multiple objects. Consciousness is also subdued, no longer engaging with multiple objects, but instead focusing exclusively on the present object of discernment, or even not engaging in discernment at all. This is the result of manas not wishing to engage with multiple objects. Manas is subdued, ceasing its restless grasping and losing interest in multiple objects, focusing solely on the present object. Only then can the six consciousnesses refrain from engaging with phenomena everywhere and remain in a state of concentration. Otherwise, if manas is scattered, the six consciousnesses will inevitably be scattered and lack concentration.

When manas understands from consciousness the need to cultivate concentration and is guided by consciousness to engage only with the objects intended by mental attention (manasikāra), it will strive to grasp less or not at all. Even if manas has the tendency to grasp, consciousness becomes unwilling to pay attention. Over time, manas ceases its grasping and focuses only on the objects intended by mental attention, and samādhi arises. Due to its heavy habit-energy of grasping, it takes a long time. Consciousness continuously constrains manas to engage with only one object, rendering manas's grasping useless. Finally, when manas is constrained by consciousness, it reduces its grasping and mental attention, gradually approaching concentration. However, it cannot focus on only one object or no object like consciousness can.

When the mental factors of mental attention (manasikāra) and volition (cetanā) arise in manas and grasp at mental objects (dharmas), the eighth consciousness (ālaya-vijñāna) necessarily gives rise to consciousness for discernment. If manas grasps everywhere, consciousness discerns everywhere, and thus there is no concentration. Therefore, manas must also correspond with concentration to ensure the six consciousnesses have concentration. If manas grasps with mental attention and thinks about a certain dharma, consciousness necessarily arises thinking about the dharma manas is contemplating, making it impossible to enter the concentration of non-perception (asaṃjñā-samāpatti). Even the concentration before reaching the first dhyāna (anāgamya-samādhi) is difficult to achieve. If manas is not subdued, no one can have concentration. The degree to which manas is subdued determines the depth of concentration. The depth of consciousness's concentration lies with manas. For example, if five people are present simultaneously and manas is simultaneously interested in all five, directing mental attention and giving rise to volition towards all five, then the eighth consciousness gives rise to eye-consciousness and consciousness at the location of all five people. Eye-consciousness and consciousness then try to discern all five people simultaneously, making it very difficult for eye-consciousness and consciousness to have concentration.

Concentration is called cittaikāgratā (one-pointedness of mind), meaning consciousness engages with only one dharma, occasionally two or three, but primarily one. If ten people are present, for consciousness to have concentration, it can only focus its energy on discerning one or two people to discern them clearly and comprehensively. If manas directs mental attention to all ten people simultaneously, consciousness must discern all ten simultaneously, making it impossible to discern all ten clearly and comprehensively at the same time. Therefore, for consciousness to discern clearly, it must focus on discerning one person at a time. Manas cannot simultaneously direct mental attention to nine or ten people; otherwise, consciousness cannot focus.

Contemplate this principle to understand how consciousness arises and what the prerequisites for its arising are. Then contemplate through observation and practice (vipaśyanā) the principle by which consciousness attains concentration. This way, one can correctly understand the nature of manas and perhaps even realize the Dharma. When manas contacts mental objects (dharmas), the eighth consciousness gives rise to consciousness, which then discerns the mental objects. If manas contacts ten mental objects simultaneously, consciousness must necessarily discern ten mental objects. How then can consciousness have concentration? The mental objects discerned by consciousness are also the objects manas attends to, contacts, and intends. Therefore, for consciousness to have concentration, manas must cooperate by grasping less with mental attention and striving not to deliberate on mental objects. Only then do body and mind correspond with concentration.

II. The Manifestation of Manas's Concentration

Concentration means the consciousness-mind is unmoving, or moves little, or moves slowly, or ceases. "Moving" means the arising and functioning of bodily, verbal, and mental actions. "Unmoving" means the non-functioning of bodily, verbal, and mental actions. "Moving little" means functioning little. "Moving slowly" means bodily, verbal, and mental actions move slowly and weakly. "Ceasing" means the stopping and disappearance of bodily, verbal, and mental actions. Who commands and decides these states of moving, not moving, moving little, moving slowly, and ceasing? None other than manas. Consciousness lacks this function; the five sensory consciousnesses certainly lack it. The eighth consciousness follows the arrangements of manas, absolutely never creating trouble without cause or seeking trouble unnecessarily.

After consciousness subdues manas, manas becomes tranquil. Its tendency to grasp diminishes, the objects it grasps gradually decrease, and in terms of mental activities, some mental activities cease, reducing fabrication. Manas no longer wields the baton, commanding the eighth consciousness while simultaneously commanding the first six consciousnesses, becoming busy without knowing why. Consequently, bodily actions and fabrications decrease, slow down, and lessen: eyes do not see, ears do not hear, nose does not smell, tongue does not taste, body does not touch, limbs do not move, head does not move. Finally, all external bodily actions cease, and the five sensory consciousnesses vanish. Upon cultivating to the fourth dhyāna, manas no longer wishes to control the physical body, no longer clings to the body, and thus does not want the physical body to move anymore. Consequently, breathing stops, heartbeat stops, pulse stops, like a dead person. However, because manas still does not wish to extinguish its knowing nature and still wants to know, consciousness maintains its knowing nature without vanishing, though its knowing nature is very weak, moving extremely slowly and gently.

In terms of verbal actions, sounds become lighter, slower, deeper, and weaker, finally disappearing into silence. Producing even a little sound makes consciousness feel extremely tired, so manas becomes unwilling to initiate speaking or vocalizing and decides to stop making sounds. In terms of mental actions, from initial scattered delusional thoughts, thoughts gradually decrease and become unified, finally weakening and disappearing, leaving only awareness. Reflective power weakens, and finally, the awareness nature and reflective power also vanish, entering the concentration of non-perception (asaṃjñā-samāpatti). After the concentration of non-perception, manas also no longer wishes to receive and perceive objects, so it extinguishes two mental factors and enters the concentration of cessation (nirodha-samāpatti).

From this, it can be seen that concentration primarily concentrates manas. Concentrating only the six consciousnesses is useless because manas decides how the six consciousnesses should be; what they should discern, they must discern; how much they should discern, they must discern that much; to what degree they should discern, they must discern to that degree. Where is the autonomy of the six consciousnesses? If the six consciousnesses wish to concentrate but manas does not, the six consciousnesses must engage in fabrication. If manas does not wish to sleep, the six consciousnesses must work; they absolutely cannot escape the control of manas. Therefore, without subduing manas, how can one concentrate? How to concentrate? Cultivating concentration has only this one path; there is no other way. Concentration is the concentration of manas!

III. Śīla, Samādhi, and Prajñā Are Ultimately Achieved by Manas

The threefold training of śīla (morality), samādhi (concentration), and prajñā (wisdom) should not only be cultivated and perfected by consciousness; primarily, manas must also follow consciousness in cultivation and become perfected. Observing precepts can be superficial or truly internal without violation. True observance means manas observes the precepts without violation, guarding the precepts internally. Superficial observance might be pretending to observe while the mind violates the precepts. In cultivating the threefold training, if manas does not guard moral conduct, is scattered, negligent, lazy, and wishes to create unwholesome karma, then manas, being the master, will certainly cause the bodily, verbal, and mental actions of the six consciousnesses to create unwholesome karma, satisfying manas's wish. Therefore, precepts primarily restrain manas. If manas is not restrained, only the six consciousnesses are restrained; ultimately, precept observance cannot be achieved. The six consciousnesses cannot be their own master. If manas wishes to violate the precepts, the six consciousnesses have no recourse but to obey. If manas guards the precepts, the six consciousnesses will necessarily guard the precepts without disorderly activity.

Only when manas has concentration and is not scattered can it refrain from grasping everywhere, allowing the six consciousnesses to have concentration. If manas is scattered, even if consciousness wishes to concentrate, it cannot settle. Only when manas's mind is concentrated on the Buddha Dharma can consciousness single-mindedly and diligently practice, concentrated on the Buddha Dharma without wavering. If manas wavers and is unstable, consciousness has no means. From śīla arises samādhi; from samādhi arises prajñā. Only when concentration is strong can both consciousness and manas give rise to great wisdom, ultimately transforming consciousness into wisdom (jñāna). Without concentration, great wisdom cannot arise, and consciousness cannot be transformed into wisdom.

IV. Only When Manas is Concentrated Can the Six Consciousnesses Be Concentrated

Since great wisdom is manifested not only in consciousness but also in manas, and transforming consciousness into wisdom involves both the transformation of consciousness and the transformation of manas, then which consciousness does samādhi concentrate, and with which consciousness does it correspond? Both consciousness and manas have samādhi and correspond with samādhi. Firstly, manas hands the dharma over to consciousness for contemplation. Consciousness is initially scattered but gradually gains concentration. Its contemplative observation (vipaśyanā) attracts manas's attention, which gradually focuses on the content contemplated by consciousness. Thus, preliminary concentration arises. Consciousness can then gradually focus on contemplative observation. As manas's attention strengthens, samādhi deepens, consciousness becomes more focused, contemplation becomes more detailed, and manas, relying on this, contemplates deeply and finely, enabling understanding of principles and realization of the Dharma. This is the method of inducing samādhi through contemplative observation, then enhancing the power of contemplative observation.

On the other hand, consciousness cultivates concentration, prompting manas to reduce grasping and concentrate its intention. Afterwards, manas decides to contemplate the meaning of the Dharma. Consciousness then focuses its attention on contemplating and observing one Dharma meaning. The content of consciousness's contemplative observation is transmitted to manas moment by moment. Manas may or may not have decisive understanding (adhimokṣa) of the transmitted information; thus, wisdom may or may not arise. Whether wisdom arises also depends on whether the thirty-seven factors of enlightenment (bodhipakṣika-dharma) are complete, the state of śīla, samādhi, and prajñā cultivation, whether afflictions are subdued, whether the mind is pliable, and many other factors.

If one can contemplate single-mindedly and observe deeply and finely, it shows that both consciousness and manas can concentrate their attention; both have a certain power of concentration. When the six consciousnesses manifest samādhi, manas must necessarily have concentration. If manas lacks concentration, the samādhi of the six consciousnesses cannot possibly appear because whether the six consciousnesses have thoughts or no thoughts is determined by manas. If manas grasps everywhere, wanting to discern all objects of the six senses, unwilling to discern only one object, it is impossible for the six consciousnesses to be without thoughts or focused on one object.

If the six consciousnesses cultivate the Buddha Dharma and can influence and guide manas, then manas will also have concentration. The concentration of manas primarily means manas can concentrate on the Dharma, concentrate on the Dharma of the non-self of the five aggregates (pañca-skandha) for diligent cultivation, concentrate on the thirty-seven factors of enlightenment, or concentrate on the six pāramitās of a bodhisattva. Only when manas becomes diligent can the six consciousnesses be diligent. If manas is lazy, the six consciousnesses cannot be diligent. If manas possesses all thirty-seven factors of enlightenment, the six consciousnesses necessarily possess them. Manas is the commander who supervises and controls the six consciousnesses. The six consciousnesses are necessarily directed and deployed by manas. Therefore, the key to the path of cultivation lies entirely with manas.

After manas directs mental attention and concentrates on the Dharma, the six consciousnesses can concentrate on the Dharma without scattering. Then, on the Dharma, the six consciousnesses can direct mental attention and engage in contemplative observation. Wherever manas is concentrated, the six consciousnesses are concentrated there because the six consciousnesses follow manas. Manas's baton directs the six consciousnesses every moment, every instant. If manas is not concentrated, wielding the baton to direct everywhere chaotically, can the six consciousnesses be concentrated? They absolutely cannot. Therefore, concentration primarily refers to the concentration of manas, the concentration corresponding to manas.

If manas concentrates on cultivating the Buddha Dharma, constantly contemplating the emptiness of the five aggregates, then the six consciousnesses can engage in contemplation. If manas wishes to engage in Chan (Zen) investigation, considers the Dharma of the Tathāgatagarbha (Buddha-nature) very important, and wishes to realize it, manas then supervises consciousness to engage in Chan investigation. Consciousness can then concentrate on the Dharma of Chan investigation and diligently cultivate the Mahayana Dharma. Therefore, if manas is not concentrated, the six consciousnesses cannot be concentrated. In the specifically cultivated four dhyānas and eight samāpattis attained through sitting meditation, whose concentration does samādhi primarily refer to? Of course, it also refers to manas. If manas is not subdued, if manas is not concentrated on sitting meditation but still engages with objects everywhere, grasping and thinking of other dharmas, with scattered thoughts, and the six consciousnesses wish to sit and cultivate concentration, eliminating scattering, this is impossible.

Being able to concentrate wholeheartedly on reading, contemplating, and doing things is the concentration of consciousness. But if manas is not interested in this, not concentrated on reading or doing things, not attentively directing mental attention to the content of the book, can consciousness be concentrated? Absolutely not. If manas is not concentrated, the six consciousnesses scatter like a monkey and cannot be concentrated. Even though consciousness continuously concentrates its mental attention, it is useless; it is still pulled around everywhere by manas. Therefore, subduing manas is an extremely crucial point in cultivation. Hearing, contemplating, cultivating, and realizing must all be applied to manas for the effort not to be in vain and for results and fruition to arise.

Therefore, whether it is the concentration of the four dhyānas and eight samāpattis, or concentration on the Dharma, or single-minded focus on the Dharma, it primarily refers to manas. Then the six consciousnesses can be concentrated, the mind can be calmed, discernment and investigation (vitarka-vicāra) can be extinguished, and even the consciousness-mind can vanish. Only when manas moves can the six consciousnesses move. Where manas points, the six consciousnesses necessarily strike. To subdue the six consciousnesses, one must subdue manas. To subdue the five aggregates, one must first subdue manas.

Becoming a Buddha also primarily means perfuming manas to success, enabling manas to realize all dharmas, know all dharmas, exhaust beginningless ignorance (anādi-avidyā) and dust-like ignorance (bīja-avidyā), and perfect śīla, samādhi, and prajñā. Then this sentient being will certainly become a Buddha. Who does this "sentient being" refer to? It refers to manas. Therefore, the Vimalakīrti Nirdeśa Sūtra speaks of knowing the mental activities of sentient beings; the Tathāgatagarbha knowing the mental activities of sentient beings primarily knows the mental activities of manas. Sentient beings are manas; manas is sentient beings. Manas takes the five aggregates as self, so one must sever manas's view of self (satkāya-dṛṣṭi).

V. The Principle of Cultivating Concentration

When consciousness first sits down to prepare for concentration, it may sit for a long time without settling, feeling troubled. Only after tying down manas, preventing it from running around everywhere, does consciousness gradually settle down. How does consciousness tie down manas? Consciousness, wishing to cultivate concentration, forcibly fixes the mind on one point to counteract manas's chaotic grasping. Over time, manas realizes that moving around is useless; the six consciousnesses are unwilling to comply. Manas slowly settles down, and only then can consciousness truly have concentration.

Consciousness has strong discriminative wisdom and knows the various faults of a scattered mind, thus generating the desire to cultivate concentration. At this time, one can forcibly fix the mind on one point to tie down manas, making manas gradually obedient and tamed. Manas must first become tranquil before consciousness can truly settle down. But for manas to become tranquil, it first relies on the perfuming and mind-fixing of consciousness. The two complement each other; without the cooperation of either, the mind cannot settle down.

After the manas-ox is gradually tamed by consciousness, no longer eating grass chaotically or trampling others' crops, consciousness can be at ease. Consciousness is the cowherd riding on the back of the manas-ox. The cowherd consciousness points to Apricot Blossom Village (Xinghua Cun), and the manas-ox slowly carries the cowherd towards the village. Studying Buddhism is like this. Consciousness subdues manas to make manas lead oneself on the right path, because consciousness, riding on the back of the manas-ox, cannot act autonomously; it cannot get down and walk alone. It must rely on manas to reach the destination.

VI. Concentration Arises from Manas's Reduced Grasping

Concentration appears only when manas's grasping towards the six sense objects (ṣaḍ-viṣaya) decreases and lessens. If manas engages with only one dharma, the concentration power can be as strong as possible. In reality, this is very difficult. Manas can engage with one, two, or a few dharmas within the sphere of the six sense objects. Manas also engages with dharmas beyond the six sense objects, such as when a certain karmic seed matures, and the eighth consciousness manifests the karmic condition; manas knows it. When it is time to emerge from concentration, manas knows it. Certain changes occurring in the body, manas similarly knows. Actually, the body (kāya) is also one of the six sense objects manas engages with; manas cannot avoid engaging with it. Especially when manas still clings to the body, if there are some changes in the body, manas can know them and will prompt consciousness to discern relatively significant changes.

Every bit of concentration consciousness cultivates is the merit and virtue (guṇa) of manas. If manas grasps heavily, grasping and thinking everywhere at all times, consciousness cannot have concentration. What is called concentration is precisely the result of manas reducing its grasping, the result of manas reducing its mental attention towards the objects of the six senses, the result of manas's mental factors of contact (sparśa), feeling (vedanā), perception (saṃjñā), and volition (cetanā) manifesting less frequently on the objects of the six senses. This is precisely the result of the virtue (guṇa) of manas manifesting. Subduing afflictions is virtue; not scattering and grasping the six sense objects is virtue; not coveting or coveting less the objects of the six senses is virtue. Having virtue (guṇa) brings merit (puṇya); its merit is the mind becoming pure and wisdom manifesting. When sleep is clear and lucid, it is the merit brought about by manas's reduced grasping: not being confused, not being inverted, not having false thoughts, not being disordered, not having afflictions—this is merit and virtue (guṇa-puṇya).

In concentrations before the first dhyāna, consciousness can engage with two or three mental objects, with primary and secondary, light and heavy. As long as there is primary and secondary, light and heavy, there is concentration. If there is no primary and secondary, light and heavy, and manas considers all dharmas important, the mind is extremely scattered and cannot have even a little concentration. Therefore, it is quite impossible for manas to engage with only one dharma. Reducing and lessening the dharmas manas engages with allows for concentration; having primary and secondary allows for concentration. The best concentration is consciousness engaging with only one dharma, and manas engaging with only one dharma within the six sense objects. Beyond the six sense objects, manas must also engage with a certain dharma to cooperate with the Tathāgatagarbha in maintaining and sustaining the functioning of the body of the five aggregates.

VII. The Powerful Function of Manas's Concentration Power

When cultivating concentration, body and mind influence each other. The body, manas, and the six consciousnesses mutually influence each other; form (rūpa) and mind (citta), matter and spirit, influence each other. For example, when sitting in meditation, if the environment is pure and not noisy, the cushion is particularly comfortable, and the body has no illness or pain hindering it, it is naturally easy to enter concentration. When the Conception Vessel (Ren Mai) in the body is severely blocked, wanting to attain concentration is absolutely impossible. Similarly, when the Governing Vessel (Du Mai) in the back is severely blocked, wanting to attain concentration is also very difficult; one cannot even sit upright, let alone attain concentration. When internal organ problems are severe, the mind is troubled and confused; wanting to attain concentration is too difficult. When the qi and blood circulation in the brain is not smooth, wanting to engage in Chan investigation or contemplate the Buddha Dharma deeply is completely unworkable. This is the influence of the body on the mind. The influence of the mind on the body: for example, if the mind is broad-minded, magnanimous, and transcendent towards all people and affairs, then the physical body is healthy. Even if there is illness, if the mind doesn't care and doesn't take it seriously, the illness can quickly heal.

The many cultivation methods taught by the Buddha in the Śūraṅgama Sūtra, those methods that transform body, mind, and world, all refer to consciousness in concentration, commanded by manas, transformed by the Tathāgatagarbha; it is the Tathāgatagarbha cooperating with manas's volition (cetanā) that transforms body, mind, and world. Without concentration, the function of manas's volition cannot be powerful; it can be distracted by chaotic mental objects. If manas directs mental attention to too many dharmas, the consciousness-mind splits its focus, its power necessarily weakens, and the Tathāgatagarbha cannot cooperate with manas's volition to transform body, mind, and world.

All supernatural powers (abhijñā) and states; if separated from manas, not a single power exists. If consciousness wants the body to rise into empty space, the body cannot move an inch. Only manas has the power; when its volition is strong, it can command the physical body, the Tathāgatagarbha cooperates, and various supernatural powers and states appear. For manas's volition to be strong, there must be samādhi. Manas grasps less, its power concentrates, the mind-consciousness becomes strong, and the Tathāgatagarbha cooperates to fulfill manas's wishes.

The functioning of any dharma cannot be separated from manas; it's just that manas does not operate on the surface, so many people cannot observe it. Why doesn't manas operate on the surface? The Tathāgatagarbha also doesn't operate on the surface; why is this? Because most people cannot observe them, they say manas and the Tathāgatagarbha are hidden, both are secret. If one could observe them, and easily observe them, then manas and the Tathāgatagarbha would be in broad daylight. For the Buddha, there is not a single secret because the Buddha's wisdom is incomparably powerful; having realized all dharmas, not a single dharma is unknown, not a single dharma is uncomprehended. Therefore, the Buddha is a knower possessing omniscience (sarvajñā).

If sentient beings could all observe the functioning of manas, manas would not be called the subconscious or the hidden consciousness. Because sentient beings cannot observe it, they say manas operates behind the scenes, operates in the dark, and is also a kind of consciousness, a hidden consciousness. That is to say, the functional nature of manas is relatively close to and resembles consciousness, so the masses regard the function of manas as the subconscious or hidden consciousness. Similarly, if everyone could observe the operation of the Tathāgatagarbha, the Tathāgatagarbha would not be mysterious, nor a hidden consciousness. Those who have realized enlightenment can all observe the Tathāgatagarbha shining brightly in operation, not hidden at all. Whether it is hidden or secret depends on one's own consciousness, not on manas and the Tathāgatagarbha. They have no thought of hiding themselves; they all operate openly and aboveboard. It's just that sentient beings lack sufficient wisdom and concentration to observe them.

If one has concentration, grasps less, and is concentrated on one point, consciousness will necessarily be concentrated on one point. A person's mental power becomes strong; the sixth and seventh consciousnesses (mano-vijñāna and manas) can join forces to change another person's mind, thoughts, and the state of their physical body. So-called strong mental power means the consciousness-mind is in samādhi, mental power is concentrated and not scattered. The state pointed to by the mind can change according to the mind. Consciousness plays the role of analysis and guidance; manas plays the role of decision and command. The Tathāgatagarbha follows manas and can change the state. The Tathāgatagarbha changing the state first changes the external state; then the internal state changes accordingly, and only then can one perceive it.

The decision to change states and others' thoughts is made by manas's volition; it is manas's wish. Manas, by mobilizing its own Tathāgatagarbha, can control others—of course, also with the cooperation of consciousness. Consciousness is responsible for selecting the target and direction, for analysis, planning, and research.

Gallstones in another person's body, if mental power is strong, can be eliminated through visualization, including eliminating cancer cells in others' bodies. Even distances as far as two planets can be managed; even beings not of the same type can be affected; changing the physical bodies and psychological states of ghosts and spirits—when one has samādhi power, these are not difficult. Those with strong mental power can bless others with a single thought; it is also not difficult. The change of all dharmas is the result of manas's propulsion, the result of manas's volition fabricating, the result of the Tathāgatagarbha following and cooperating with manas.

VIII. Manas's Difficulty Entering Concentration Due to Grasping

When we sit in meditation to cultivate concentration, why can't we enter concentration? Why is the concentration shallow? It is because manas refuses to rest; grasping is continuous, the mind thinks of all dharmas, cannot let go—this is ignorance (avidyā). Sentient beings all think there truly is an external world, that people and things truly exist, so thoughts in the mind never cease. When sitting, manas always grasps at the ten thousand dharmas; the consciousness-mind must discern these dharmas and thus cannot settle down.

If manas were without ignorance, knowing all dharmas are empty and unreal, it would be unwilling to grasp; manas would become tranquil, no longer grasping at mental objects, consciousness would not need to discern, and the mind would settle into concentration. All people, affairs, and things seen in concentration are also manifested because manas grasps at them; they are still empty dharmas and should not be clung to. If one does not cling, those states will gradually disappear, and concentration will deepen. When cultivating concentration, remember the Buddha's admonition: "All phenomena are illusory." Constantly remind oneself, and grasping will decrease; ignorance becomes thinner, and concentration deepens.

IX. Manas Must Be Concentrated on One Object to Have Concentration

In the Śūraṅgama Sūtra, the Buddha said manas silently contains all dharmas, meaning manas can engage with all dharmas manifested by the eighth consciousness. The scope of dharmas it engages with is extremely broad. Manas internally clings to the eighth consciousness as self; following the eighth consciousness, it can engage with all dharmas. Thus, it regards the dharmas engaged by the eighth consciousness as its own, thereby appropriating the merits of the eighth consciousness. Manas also clings to the six consciousnesses as self and what belongs to self, mistakenly taking the seeing, hearing, feeling, and knowing of the six consciousnesses as its own seeing, hearing, feeling, and knowing, appropriating the merits of the six consciousnesses.

Because manas grasps at too many dharmas, it cannot focus, resulting in its inferior wisdom in discerning the six sense objects and its inability to clearly know the objects of the six senses. Therefore, when wanting to specifically discern the objects of the six senses, it lets consciousness emerge to help discern. The eighth consciousness accordingly manifests consciousness to discern the objects manas is grasping at. Thus, one thought after another continuously emerges. Following manas, now in heaven, now on earth, now in the past, now in the future—manas grasps at what, consciousness accordingly discerns what—never settling in concentration. The six consciousnesses follow manas running east and west every day; manas points where, the six consciousnesses strike there. Manas is the commander-in-chief, directing the six consciousnesses to discern all objects of the six senses; the six consciousnesses can only obey.

If one wishes to cultivate concentration and have wisdom, one must bind manas to a few or one object; then consciousness will achieve one-pointedness without distraction (cittaikāgratā). Subdue the commander, and you can subdue the army of a thousand soldiers and ten thousand horses. To capture bandits, first capture the king. Whoever is the master, win them over first; afterwards, things become easy to handle. To cultivate concentration and concentrate the mind-consciousness, one can only restrain manas, making it engage with only one object. Then consciousness can concentrate on one object. This is the concentration of the consciousness-mind, called fixing the mind on one point (cittaikāgratā).

Although manas clings to the function of the eighth consciousness as its own, before realizing the mind (明心, seeing the nature of mind/Tathāgatagarbha), it does not know that it relies on the eighth consciousness to have its own seeing. It does not know it mistakes the seeing of the eighth consciousness for its own seeing, appropriating all the merits of the eighth consciousness. If manas knew it should grasp at the eighth consciousness Tathāgatagarbha, that would be good; then sentient beings would not have beginningless ignorance. But the manas of sentient beings never knew there is an eighth consciousness Tathāgatagarbha. After studying Buddhism, they know there is a Tathāgatagarbha but do not know where it is. Without realizing the Tathāgatagarbha, it is impossible to actively grasp at the eighth consciousness. After realizing the Tathāgatagarbha, engaging with the Tathāgatagarbha, consciousness can observe the operation of the Tathāgatagarbha and contemplate its nature. Manas, following consciousness's observation, can also know the operation of the Tathāgatagarbha at any time. This way, one can attain the wisdom of distinctions (pratisaṃvid), subsequent wisdom (pṛṣṭhalabdha-jñāna), and the wisdom of the path (mārga-jñāna).

X. Subduing Manas is Necessary to Cultivate Samādhi Well

When sitting in meditation to enter concentration, manas does not cease; it still grasps at all dharmas. The eighth consciousness still transforms mental objects. If grasping becomes severe, the consciousness-mind emerges from concentration, and the mind scatters. Therefore, if manas is not subdued, one cannot cultivate samādhi well. Subduing manas relies on consciousness to persuade and educate it. First, the consciousness-mind itself must understand the principles before it can persuade and educate manas. For the consciousness-mind to understand principles, it must cultivate the Buddha Dharma more, especially the principles of the true Dharma. One day, when manas is convinced and accepts the cultivated principles of the Buddha Dharma, cultivation will have great progress and can be considered successful.

If manas recognizes that the five aggregates and eighteen elements (dhātus) are indeed empty, not self, not different from self, and not existing in self (the three characteristics of non-self), then the view of self (satkāya-dṛṣṭi) taking the five aggregates as self is severed. After severing the view of self, subsequently the three fetters (saṃyojana) are all severed, karmic retribution for the three evil paths is eliminated, and in future lives, one will never fall into the three evil paths again. If manas knows the self is empty, all dharmas are empty, no longer clings to self or any dharmas, then it severs the clinging to self (ātma-grāha), becoming a fourth-fruit Arhat (arhat), attaining liberation. When manas is subdued, no longer grasps, and clinging lessens, the cultivation of samādhi will greatly progress. When sitting, if manas no longer grasps at mental objects, creating many things, then the consciousness-mind does not need to discern so many mental objects, and samādhi is well cultivated.

XI. The Meaning of "Absent-minded" and "Unable to Settle the Mind"

"Absent-minded" (心不在焉) means the mind is not here, not on the matter currently being faced, similar to being inattentive to what one is doing or should be doing. Actually, there is mind, but it is not focused; attention is scattered on other aspects. This indicates manas is not interested in the current matter. The consciousness-mind's attention cannot focus on this matter but is focused on other matters manas is interested in. Because consciousness cannot focus, regarding the present people and things, it's like not seeing them—called "looking but not seeing" (视而不见); like not hearing them—called "listening but not hearing" (充耳不闻); when eating, not knowing the taste (食不知味). When the six sense faculties contact the six sense objects, the knowing nature of the six consciousnesses is all relatively weak.

This can be divided into two situations: One is that manas has more important matters to grasp at, so the consciousness-mind must focus on the matters manas is concerned with. The other situation is that through cultivation, a practitioner's mind tends towards the unconditioned (asaṃskṛta). Manas loses interest in the objects of the six senses; the six consciousnesses also tend towards the unconditioned, unwilling to make specific distinctions about the objects of the six senses, just going through the motions.

"Unable to settle the mind" (刹不下心) also means attention cannot focus on the matter currently being done; there are other more important matters in mind that one is thinking about. It is also that manas has other matters to attend to and grasp at; the consciousness-mind has no way to focus on the current matter. This is called divided attention or multitasking. Therefore, if we want to succeed in doing things, we must subdue manas, making manas grasp less, so consciousness can concentrate its attention to solve the current matter. This requires cultivating concentration. Cultivating concentration starts with manas; severing afflictions starts with manas; severing the view of self starts with manas; realizing the mind and seeing the nature starts with manas. When the problem of manas is solved, all matters can be solved. Accomplishing the Buddha Path entirely lies with manas.

XII. Reversing Manas's Habitual Mind to Settle Down

Sometimes one wants to think about a problem quietly, but the ears always hear subtle noises, insect chirps, etc., feeling a bit noisy and distracting attention. Why do sounds consciousness doesn't like to hear linger and cannot be driven away? This is manas's habitual grasping, grasping without purpose. Its habit is too powerful; consciousness has no way to control it. Only through long-term cultivation of concentration, immersing the mind in matters of great interest, can one shield against the sense objects consciousness does not wish to know. When samādhi is very deep and consciousness is very focused, if manas grasps at dharmas consciousness does not like and is unwilling to discern, manas, knowing this, gradually ceases to grasp. Consciousness ignores its objects of engagement, so manas abandons the objects, and only then does attention concentrate. This is the principle of cultivating concentration: Consciousness no longer complies with manas, so manas has no choice but to restrain itself, revolving around consciousness. This way, both settle down.

If cultivation is too rushed, if consciousness opposes manas too severely, manas will become very irritable and uncomfortable, feeling depressed, sometimes about to lose its temper. At this time, consciousness should slow down the pace, not force manas too strongly. Choose a dharma manas is interested in to immerse in, slowly change manas's habit, and then get on the right track of cultivating concentration.

XIII. Concentration and Wisdom Appear Only After Manas is Subdued

What does "settling the mind" mean? Settling the mind means the mind eliminates scattered thoughts, and concentration appears. At this time, scattered thoughts of consciousness are suppressed; the mind is not restless but unified and deep. Consciousness contemplates finely and deeply; manas reduces grasping, continuously digests the information transmitted by consciousness, and can continuously examine and weigh it. When the consciousness-mind settles down, thoughts are not chaotic and disorderly; the dharmas contemplated can penetrate deeply into manas, and manas can also understand the contemplated dharmas.

When encountering problems, the inner mind is relatively flustered because manas has no foundation in mind; consciousness has no idea, cannot make manas feel at ease, and does not provide manas with any reliable, trustworthy information. Manas feels unsettled and acts unsteadily. The more flustered the inner mind, the less clearly consciousness can contemplate, and wisdom cannot arise. Steady people have wisdom; wise people are steady. This is because the mind has concentration and wisdom; concentration power is strong, able to see through the essence of matters; manas is calm, able to maintain body and mind in tranquility. What does "seeing through" mean? Only consciousness seeing clearly is relatively superficial, not yet penetrating. Only when manas also sees clearly is it penetrating. And if concentration is strong, manas can well exert its function of deliberation and decision-making, making wise decisions.

Concentration and wisdom are closely linked; without concentration, there is no wisdom. Those with wisdom necessarily have concentration. Why? Suppressing the scattered and superficial thoughts of consciousness, concentrating deeply, penetrating into manas, exerting the function of manas—the two join forces to solve problems, thus wisdom manifests. Although there is the wisdom of consciousness, the wisdom of manas is even more important. Those who are persevering, firm-willed, indomitable, and accomplish great things all have concentration and wisdom, and they all display the courage and wisdom from the depths of their hearts, certainly not merely the superficial wisdom of consciousness.

Those with great merit (puṇya) often also manifest as steady and wise, having concentration and wisdom, resourceful and full of stratagems. This power of concentration and wisdom is the ability obtained after manas is subdued. Facing danger without fear, decisive and resourceful, having both courage and strategy—all are manifestations of the combination of concentration and wisdom. Why face danger without fear? Manas is tranquil, the result of consciousness's training and perfuming. Ordinary, superficial consciousness cannot train manas; one must enter deeply into concentration, contemplating single-mindedly, to perfume manas successfully, giving manas confidence, decisiveness, resoluteness, and wise decision-making power.

The Buddha Dharma encompasses worldly dharmas. Studying the Buddha Dharma well, with concentration and wisdom equally maintained, when studying worldly knowledge later, the thinking is clear, going straight to the point. Teaching is consciousness teaching its own manas or teaching others' manas. The success of teaching lies in being able to persuade and tame manas.

XIV. Can Manas Engage with Only One Dharma?

Manas cannot engage with only one or two dharmas, but the dharmas it engages with must have focus and emphasis—some it cares about, some it doesn't; some it pays attention to, some it doesn't. This way, the key points can be highlighted, letting the six consciousnesses discern the key parts. This is concentration. Consciousness also cannot engage with only one dharma; many times it exceeds two or three dharmas, etc. For example, when consciousness is in the samādhi of Buddha-recollection (Buddhānusmṛti-samādhi), it primarily engages with the Buddha's name and the thought of the Buddha. But consciousness also knows day and night, knows walking, standing, sitting, lying down, knows directions, knows the surrounding situation, knows to avoid things—not like a fool who knows nothing but reciting the Buddha's name. Yet consciousness is in the samādhi state. When eye-consciousness is concentrated, it focuses on one object in front, but eye-consciousness also knows light and dark, etc. This shows that concentration is not called concentration only when engaging with one dharma. Attention being concentrated, focus being sufficient—this is the state of concentration. Some people with strong concentration power have strong focus; they can handle several things simultaneously without distraction to useless places.

Although manas has the nature of universal engagement, it does not necessarily engage with all dharmas simultaneously. When its energy is insufficient, it must have a certain selectivity. At the present moment, what it feels is important and meaningful it will engage with. Dhamma it habitually engages with, due to inertia, it will necessarily engage with, but it may not allocate much energy and attention; it may just lightly touch it in the mind. For example, I have the right to manage five hundred people, but at the same time, I may not have the energy and interest to take care of all five hundred. At each moment, there will be choices. Manas is the same: rights are rights, ability is ability, interest is interest. Because manas's concentration power and energy are insufficient, its wisdom power is also insufficient.

XV. Manas Corresponds with the Mental Factor of Concentration

Manas corresponds with the mental factor of concentration, but the manas of the vast majority of people does not have concentration. Only those who have cultivated samādhi have the mental factor of concentration in their manas. Those without samādhi do not have the mental factor of concentration in their manas. If one says that even those with samādhi do not have the mental factor of concentration in manas, then how can their six consciousnesses be concentrated? For example, if manas is interested in the violet in front, letting the six consciousnesses appreciate it, and simultaneously interested in the bird chirping nearby, the six consciousnesses must divide attention to listen to the bird chirping. Then manas becomes interested in a person, the six consciousnesses must divide attention to observe and comment on that person. In this case, how can the six consciousnesses have concentration?

The previous life of Master Kuiji (窺基) entered concentration for several thousand years. If manas did not have the mental factor of concentration, how could it remain in concentration for several thousand years? In this concentration, there are no six consciousnesses; if there were six consciousnesses, one could not remain concentrated for long. The samādhi of non-Buddhists is also very powerful; they can concentrate for eight great kalpas—all are manas in concentration. If manas does not correspond with the mental factor of concentration, what use is cultivating concentration? No matter how one cultivates, there will be no concentration. If manas is unwholesome, no matter how consciousness perfumes manas, it is useless; sentient beings can never become wholesome.

If manas can only have inferior wisdom, then it can never transform consciousness into wisdom, never have wisdom like the Buddha. Could it be said that the Buddha's manas is also so inferior and weak? Then how did the Buddha accomplish the Saṃbhogakāya (Enjoyment Body) through manas?