Section Eight   Samādhi Training of the Manas

I. In profound samādhi, the sixth consciousness (mano-vijñāna) can transcend language and words. The mind may engage in thought or remain thought-free, but when thoughts arise, they are simple and superficial awareness. The manas (seventh consciousness) inherently transcends language and words; it does not correspond to them. It is the sixth consciousness that corresponds to language and words, engaging in shallow thinking. When thought transcends language and words, samādhi power is excellent, having penetrated deeply into the manas and activated its thinking function, thereby easily giving rise to wisdom. Such samādhi is not easily attained. Those with shallow samādhi power necessarily rely on language and words to accompany their thinking; otherwise, they cannot sustain thought, hence their wisdom is insufficient. The transition from the shallow thinking of the sixth consciousness to the thinking of the manas can only be achieved within samādhi. The deeper the samādhi, the greater the function of the manas, and the greater the wisdom developed.

Observing a person's gaze and facial expression reveals whether they possess samādhi and the depth of their samādhi power. This is because when samādhi is present, the gaze and facial expression differ from the ordinary state, appearing more solemn and profound. This is the expression of deep contemplation: muscles are tense, the gaze is focused, and language and words move little or not at all. During shallow thinking of the sixth consciousness, the gaze is lively; during deep contemplation, the gaze becomes fixed and profound, with a solemn expression. This so-called "fixity" is samādhi, indicating the manas is functioning. Those without samādhi are scattered and lax, with relaxed muscles and an unfocused, wandering gaze, because the manas is not concentrated and gathered upon a single dharmā (phenomenon).

The manas is the commander controlling and directing the body consciousness (kāya-vijñāna). Although ordinary people generally do not understand this principle, this is the reality. Some say the eighth consciousness (ālaya-vijñāna) controls the body consciousness, but the eighth consciousness submits to the manas and follows its command; it does not itself seek to control the body consciousness, facial expressions, or other instantaneous bodily changes. If one can master this subtle and profound method of using the manas to contemplate the Buddha Dharma deeply, it remains applicable even up to the stages of Bodhisattvahood. It is highly practical and rapid for cultivation and realization, leading to swift growth in wisdom.

II. Observe a Buddha statue for ten seconds, then look at a white wall; an image of the Buddha statue will appear, which will disappear after a short while. How does this state arise? This is the phenomenon of persistence of vision, a memory function of the eye consciousness and the sixth consciousness, not yet penetrating deeply into the manas. The manas has not retained it. If the manas remembers, this image would persist for a long time. If the eye consciousness and sixth consciousness observe for an extended period, it will influence the manas. Once the manas remembers, the image can appear anytime, anywhere; this is the state of samādhi (samādhi-nimitta). Persistence of vision dominated by the eye consciousness is short-lived, while that dominated by the sixth consciousness lasts longer and can still be seen after closing and reopening the eyes.

What is the phenomenon of photographic memory? Content remembered solely by the sixth consciousness is forgotten relatively quickly, whereas content remembered by the manas is difficult to forget. One may even recall it unconsciously, or it might become persistent and hard to dismiss. Photographic memory arises due to deep samādhi, where the concentration power of the sixth consciousness and manas is so strong that instantaneous memory becomes very firm. If samādhi is shallow, the memorized content is not firm and is forgotten quickly. Therefore, all samādhi states are induced by the manas; the sixth consciousness cannot induce lasting samādhi states, only very briefly manifesting certain states. To achieve various types of samādhi, we must penetrate deeply into the manas, allowing the manas to induce the states.

If one frequently observes a Buddha statue, samādhi will arise. Cause the manas to remember the Buddha statue and observe whether that image consistently appears before the eyes. If the image of the Buddha consistently appears, would we then be able to cultivate samādhi? Would we be able to cultivate the samādhi of Buddha-mindfulness (Buddhānusmṛti-samādhi)? Would we be able to cultivate the contemplation of the skeleton (aśubha-bhāvanā)? Would we be able to cultivate the contemplation as taught in the Sutra on the Contemplation of Amitāyus Buddha (Amitāyurdhyāna Sūtra)? By diligently practicing the visualization of the Western Pure Land of Ultimate Bliss with the sixth consciousness, causing the manas to achieve non-forgetfulness, then at the time of death, regardless of the surrounding circumstances, merely by the mind thinking of the Pure Land, the manas will be able to abide steadfastly in the Pure Land, the Pure Land will manifest, and rebirth there is assured. During diligent cultivation, whose diligence is more effective? The diligence of the manas is effective; diligence of the manas is true diligence. If one wishes the image of the Pure Land to manifest, then cause the manas to recite the Buddha's name (nianfo) and cause the manas and the sixth consciousness to visualize the Pure Land together.

III. The power of environmental influence is immense. If someone near you stammers and you constantly watch them speak, you may gradually become slightly influenced to stammer. The same applies to appearance, living habits, and even emotions, which are contagious. This is the process of influence transferring from the sixth consciousness to the manas, influencing the manas, thereby altering the five aggregates (skandhas). Hence the saying: "Near vermilion, one becomes red; near ink, one becomes black." We must associate closely with wholesome dharmas and virtuous people, frequently interact with optimistic, positive, and uplifting individuals with positive energy. Then we ourselves can become infected with optimism, positivity, and diligence. Only if one possesses sufficient capability and strong samādhi power should one approach evil people to liberate them; otherwise, one is easily "liberated" (negatively influenced) by the evil people.