The Fundamental Goal of Spiritual Practice Is to Subdue the Ego

The manas has been inherently selfish since beginningless kalpas, being utterly self-centered, constantly clinging to the self in all circumstances. We can often analyze for the manas: what can one ultimately gain by being selfish? Besides the suffering of birth-and-death cycles, what else is there? What has been attained through ceaseless grasping and clinging day and night, year after year? Nothing but endless rebirths—ultimately gaining nothing at all. What have we obtained throughout countless kalpas? Nothing but karmic obstacles and afflictions.

Before realizing non-self, the manas inevitably fears birth and death, for it has not yet realized that which transcends birth and death; thus, the clinging to self remains. Only when the manas directly realizes that all dharmas in the three realms are truly illusory and devoid of self—through the power of profound meditative absorption—can it relinquish its attachments and thereby sever self-clinging. Without realizing non-self or the true self, whatever understanding exists belongs merely to the conscious mind. Such understanding only suppresses afflictions temporarily, lacking the power to eradicate them. The suppression by the conscious mind is like pressing down grass with a stone: once the stone is removed, the grass grows wildly again. Only by presenting facts and reasoning can the manas be genuinely convinced; it requires detailed explanations, as overly simplistic teachings cannot be comprehended or accepted. To eradicate afflictions, one must practice within various circumstances after severing the view of self. When circumstances arise, afflictions surface and manifest; at that moment, the sharp blade of wisdom must decisively cut them off, thereby extinguishing the afflictions. If afflictions remain hidden within the mind without surfacing, they cannot be uprooted and will regrow later.

When practice can directly engage the manas, progress becomes extremely rapid—this is the great shortcut. Those who still focus on manipulating the conscious mind remain far from the path. Engage in frequent introspection: if meditative stability is insufficient, cultivate deeper concentration; if foundations are weak, reinforce them further. Avoid seeking quick results—without solid foundations, future achievements will collapse like a tall building. Practice is not a leap; it cannot be leaped over at all. Proceed step by step, advancing steadily and earnestly. Never seek instant success—that is merely a castle in the air. It is better to realize truth a few years later than to pluck an unripe melon, for a forcibly ripened melon is inedible. Steadfast practice subdues afflictions and tames arrogance. Once awakening occurs, the path ahead becomes swift and stable, with little risk of stumbling or falling.

The fundamental aim of practice is to subdue the self. If practice is pursued to elevate oneself above others, it becomes contrary to the path. Harboring thoughts of superiority—"I am stronger," "I surpass others"—breeds heavy arrogance, inevitably creating unwholesome karma, forging negative karmic ties, and resulting in future suffering and anguish. Constantly desiring to outshine others, insisting on being superior, determined to surpass all—this is the very self that must be subdued. Without taming this self, future practice faces great obstacles; arrogance severely obstructs the path, leading to prolonged stagnation and profound distress.

The arrogance of the manas often manifests as: "See how capable I am," "See how outstanding I am," "See how formidable I am," "See how remarkable I am," "My fame and wealth are so abundant," "How great is my authority," "How numerous are my followers"... Such displays of arrogance severely obstruct the path, preventing the attainment of the liberating fruit of non-self. Only by clearly seeing the manas, constantly disciplining and guiding it, does practice enter the correct path.

Conclusion

Nearly one hundred percent of people mistake the state of the manas for the state of consciousness. Thus, when someone explains the true nature of the manas, they are accused of confusing it with consciousness. Yet it is precisely the ninety-nine percent or more who have reversed them. Because all these individuals are fully endowed with afflictions, obscured by ignorance and karmic hindrances, and have not transformed consciousness into wisdom, they cannot directly observe the manifest functioning of the manas. Consequently, misunderstanding is inevitable—one hundred percent of the time. In any era, it is impossible for the vast majority to possess high intelligence free from obscurations while a mere few lack it to the point of misunderstanding the Dharma. In this Saha World, those who err will always be the overwhelming majority; the witless will likewise remain the vast multitude. It is utterly impossible—one hundred times impossible—for the majority to have transformed consciousness into wisdom, attaining mirror-like wisdom and equality wisdom. Therefore, those who consider themselves clever had best not be overconfident, let alone slander others, lest they suffer grave consequences.

All content regarding the manas belongs to the domain of consciousness-only wisdom (vijñapti-mātratā-jñāna). All aspects of consciousness-only likewise fall within this scope, and the mental factors associated with each consciousness are especially so. Unless one is a bodhisattva who has entered the bhūmis (stages), it is best to remain silent—not to lecture or debate everywhere. Without the wisdom of direct experiential observation (pratyakṣa-pramāṇa), one cannot directly perceive the specific operational state of the manas. What is spoken under such circumstances is mostly imagination and speculation, often conflating one thing with another. Buddhist practitioners in the Saha World are largely like this; it is impossible for many to have transformed consciousness into wisdom, possessing mirror-like wisdom and equality wisdom. Without such wisdom, all should practice diligently in silence, striving to swiftly attain the first dhyāna, eradicate afflictions and obscurations, cultivate various observational wisdoms, enter the Tathāgata’s family early, and then, within meditative concentration, directly observe the functioning of the manas, guiding all beings to resolve its issues and deepen consciousness-only wisdom.