Who Represents the Identity of Sentient Beings?

In the endless cycles of birth and death throughout countless lifetimes, what represents our identity? In the practice from an ordinary being to Buddhahood, what represents our identity?

For instance, when attaining Buddhahood, what represents the identity of the Buddha? When becoming a Bodhisattva of the eighth ground, ninth ground, or equal enlightenment, what represents the identity of such a great Bodhisattva? When becoming a Bodhisattva of the first ground or higher, what represents the identity of such a Bodhisattva? After realizing the Mind and attaining enlightenment, what represents the identity of a Bodhisattva who has realized the Mind? When attaining the first fruit up to the fourth fruit, what represents the identity of a sage of the first or second fruit? What represents the identity of a saint of the third or fourth fruit? After attaining the fruit of a Pratyekabuddha, what represents the identity of a Pratyekabuddha? In the state of an ordinary being, what represents the identity of beings in hell? What represents the identity of hungry ghost beings? What represents the identity of animals? What represents the identity of asuras? What represents the identity of devas in different heavenly realms? What represents the identity of different human beings?

When beings die each time, the six consciousnesses cease, and the body of five aggregates ceases. Only the manas and the eighth consciousness continue to exist, and together they proceed to the next life, giving rise to the body of five aggregates in the subsequent existence. Since this is the case life after life, only the manas and the eighth consciousness can represent the identity of beings. However, the eighth consciousness of every being is identical, possessing the same virtue without the slightest difference. Thus, the eighth consciousness cannot represent the identity of beings, for otherwise, the identity of all beings would be identical, with no distinction whatsoever. Therefore, only the manas represents the identity of beings.

The virtue of the manas determines what kind of being one is. If it possesses the virtue of a Buddha, one is the Buddha, the World-Honored One. What represents the Buddha is the Sambhogakaya Buddha achieved by the manas, distinctly different from the retribution body of ordinary beings. If the manas possesses the virtue of an equal enlightenment Bodhisattva, the being is an equal enlightenment Bodhisattva. If the manas possesses the virtue of an eighth-ground Bodhisattva, the being is an eighth-ground Bodhisattva. If the manas possesses the virtue of a first-ground Bodhisattva, having initially transformed consciousness into wisdom, the being is a first-ground Bodhisattva.

If the manas realizes the Mind and attains enlightenment but has not transformed consciousness into wisdom, the being is a Bodhisattva in the three virtuous stages. If the manas merely attains the fruit without realizing the Mind, the being is a Hinayana sage. If the manas attains the fruit of a Pratyekabuddha and possesses the virtue of a Pratyekabuddha, the being is a Pratyekabuddha.

If the nature of the manas is as vicious and hateful as that of hell beings, the being is a hell being. If the manas is extremely miserly and greedy, the being is a hungry ghost. If the manas is utterly foolish and unteachable, the being is an animal. If the virtue of the manas is highly hateful and combative but accompanied by blessings, the being is an asura. If the virtue of the manas involves both good and evil, alternating between them, the being is a human. If the virtue of the manas is predominantly good, the being is a deva in the desire realm. If the virtue of the manas is not only good but also meditative, the being is a deva in the form realm or formless realm.

The human body is crucial, determining whether the next life ascends or descends. If one studies Buddhism and practices without cultivating the manas, without improving and transforming the virtue of the manas, then at the moment of death when the six consciousnesses cease, the manas will determine the identity of the next life based on its current virtue. Together with the Tathāgatagarbha, it will enter a womb corresponding to the virtue of the manas. Such is the law of cause and effect. Countless people practice superficially as a dragonfly skimming water, merely dabbling without reaching the mind of the manas, without applying the Buddha Dharma to the mind of the manas. Consequently, the manas, still carrying ignorance, continues to enter an ignorant womb, giving birth to suffering beings shrouded in ignorance. I have repeatedly and earnestly spoken about the manas and its importance, yet ignorant beings refuse to acknowledge the manas. They prevent the manas from attaining the fruit and realizing the Mind. Thus, in the next life, the manas, having neither attained the fruit nor realized the Mind, continues to reincarnate. However, its identity will absolutely not be that of one who has attained the fruit or realized the Mind. By then, regret will be too late.