The Effects of Hypnosis

The obstruction of the Five Hindrances (kāma-rāga, vyāpāda, styāna-middha, auddhatya-kaukṛtya, vicikitsā) impedes the arising of the first dhyāna (meditative absorption). This is the obstruction caused by the mental knots (citta-granthi) of the manas (the seventh consciousness) to meditative concentration. When the knots in the manas are untied, the obstruction is removed, and dhyāna arises.

Untying the knots in the heart can be achieved through "hypnosis." During hypnosis, without the obstruction of the sixth consciousness (mano-vijñāna), the manas is able to face itself, articulate its own knots, and then, guided by the hypnotist, untie these knots through methods like repentance. The heart then instantly feels lightened, as if a thousand-pound burden has been lifted.

In daily life, the sixth consciousness, concerned with saving face, refuses to confront itself, obstructing the manas from revealing the inner knots and bonds, thus preventing their resolution. The manas, however, is straightforward and unconcerned with face; it speaks whatever is present. If one trusts the hypnotist, the manas can be subdued, leading to self-transformation, elimination of karmic seeds and conditions, and resolution of problems. Some people have many knots in their hearts yet are overly concerned with face; they cannot get past the barrier of the sixth consciousness, which blocks others from probing the contents of the manas. Only through hypnosis can the inner problems in their hearts be resolved. Therefore, superficial repentance is the repentance of the sixth consciousness; the manas has not repented, so the karmic seeds do not vanish. Only when the manas becomes aware and repents do the karmic seeds disappear.

Resolving the ignorance (avidyā) in the manas one by one speeds up the path to Buddhahood. Then, there is no need to study so many Buddhist scriptures or laboriously memorize the Tripitaka with its twelve divisions. Sitting right here, one can untie the knots in the heart, gradually dispelling ignorance. Buddhahood comes swiftly, spiritual powers manifest, and the power of the Way (dharma-power) increases.

To cure an illness, one must treat the root. This root is the manas. The roots of wisdom (prajñā) and goodness (kuśala-mūla) both pertain to the manas. Some children can be recognized from a young age as having roots of goodness and blessings (kuśala-mūla, puṇya). Does this refer to the sixth consciousness or the manas? Being innate, it does not belong to the sixth consciousness but is possessed by the manas, brought over from habits cultivated in past lives, not from the sixth consciousness. Some children can sit cross-legged in meditation at just a few years old; these are habits brought by the manas from past lives. Young children who can play instruments or compose music are also demonstrating the function of the wisdom power (prajñā-bala) of the manas. Some people are born magnanimous, possessing a vast capacity to tolerate others; this too is brought over from habits cultivated in the manas during past lives.