The Distinction Between Consciousness and the Arising of Doubt in Manas

Doubt in the sixth consciousness (mano-vijñāna) is relatively superficial, existing only on the surface; it is not genuine doubt. For instance, once an explanation is given and the mind comprehends, the doubt is dispelled. Doubt in the seventh consciousness (manas) is deeper in degree because manas is the master consciousness, the master. All mental activities and decisions of the master are effective and yield results. The sixth consciousness is not the master; its doubt cannot play a primary role and is easily eliminated. For example, if manas doubts the wholesome dharmas it has previously created, this is true doubt. Consequently, it will partially or entirely negate the mental and karmic actions of those wholesome dharmas, causing the merits and virtues previously accumulated to vanish or diminish. This is because Tathagatagarbha aligns with manas in the background; Tathagatagarbha knows all the mental activities of manas. If manas doubts and does not believe in the existence of those merits, Tathagatagarbha will reduce the record of merits from those wholesome dharmas, thereby diminishing the merits. Therefore, having heavy doubt is not good either. Doubt is a defilement; among the three fetters (trīṇi saṃyojanāni) we need to sever, it belongs to the bond of doubt (vicikitsā-saṃyojana). With unresolved doubt, one cannot transcend the cycle of birth and death. Thus, we must resolve the doubt in our minds, resolve the lack of clarity and indecision regarding the Dharma of liberation. If manas doubts the merits it has already created, those merits will be discounted. Therefore, once we have performed wholesome karmas, we should harbor no doubt; we must inwardly affirm that this is wholesome karma, and in the future, we will assuredly receive the wholesome fruit accordingly.

At the time of our death, if our thoughts are constantly filled with the evil karmas created in this life, Tathagatagarbha will cooperate, causing the seeds of this evil karma to ripen prematurely, and we will follow the pull of the evil karma to undergo retribution. We should adjust our state of mind, continuously thinking of all the wholesome karmas created in this lifetime. Any evil karmas created should be diligently repented and purified before death. For those that truly cannot be repented, even up to the moment of death, do not allow them to form a strong thought in the mind; try not to think of them, but rather think of wholesome karmas. Then, Tathagatagarbha may (though not certainly) prevent the evil karma seeds from ripening and cause the wholesome karma seeds to ripen instead.

This means that the thoughts at the time of death are the vows; Tathagatagarbha will cooperate with you to fulfill this thought and vow. Therefore, as long as we harbor wholesome vows at the time of death, such as the vow to be reborn in the Land of Ultimate Bliss (Sukhāvatī), Tathagatagarbha will cooperate to enable our rebirth there. If our thought at death is unwholesome, corresponding to the evil karmas of this lifetime, then the retribution of evil karma will manifest, and we may fall into the three evil paths (tri-gati). If one doubts the Land of Ultimate Bliss or Amitābha Buddha at the time of death, one cannot be reborn there. Even if one barely manages to go, it will only be to the borderland of doubt (doubtful city) of the Land of Ultimate Bliss, where one will not see the Buddha nor hear the Dharma until the doubt and karmic obstructions of doubt are eliminated. Therefore, the thought at the moment of death is the most important and the most potent.