Speculation and Conjecture Are Entirely Unreliable as Methods of Practice

Sentient beings, due to their limited wisdom, are unable to contemplate deeply. With insufficient meditative concentration, the cognitive function of the manas (mental faculty) cannot operate effectively. Consequently, they tend to approach profound Dharma teachings through speculation and conjecture, which are functions of the conscious mind (mano-vijnana), utterly devoid of the wisdom inherent in the manas.

The most severe form of speculation is the casual assertion that after enlightenment, one can observe how the eighth consciousness (alaya-vijnana) gives rise to the bodily sense faculties and the material world. "Bodily sense faculties" refer to the body. How the eighth consciousness uses seeds (bija) to gradually produce the bodily sense faculties, how it produces the eye, ear, nose, and tongue faculties – even after enlightenment, cultivating for one asamkhyeya kalpa (an incalculable eon) might allow one to observe a tiny bit; two asamkhyeya kalpas might allow one to observe quite a lot. "Material world" refers to the universe, the spatial environment where sentient beings exist. How the eighth consciousness uses seeds to produce the universe – after enlightenment, cultivating for one asamkhyeya kalpa might still not allow one to observe it; two asamkhyeya kalpas might allow one to observe some aspects. "Eighteen Realms" refer to the six sense faculties, six sense objects, and six consciousnesses. How the eighth consciousness uses seeds to produce the six sense faculties and the six sense objects – after enlightenment, cultivating for one asamkhyeya kalpa makes it very difficult to observe; two asamkhyeya kalpas might still allow one to observe some aspects. How the eighth consciousness uses consciousness-seeds to produce the six consciousnesses – after enlightenment, cultivating for one asamkhyeya kalpa allows one to observe some aspects, but not completely and exhaustively.

However, regardless of what one might observe, if it does not lead to a transformation of one's inner being, if one's physical, verbal, and mental actions do not change as a result of such observation, then the so-called observation is not true observation but mere speculation and conjecture. Speculation and conjecture are modes and methods of thinking belonging to the conscious mind; they do not involve the manas. Therefore, what is speculated and conjectured exerts no influence; it brings no purification to the mind whatsoever, nor does it transform one's physical, verbal, or mental actions.