How to Subdue the Mental Faculty and Reduce Mental Afflictions

The Observation Practice of Jinghe: I have recently gained some minor insights regarding the manas (the seventh consciousness). It seems that the "actions" of manas are layered. Before the arising of the five sense-accompanying consciousnesses, it primarily exhibits an uncertain nature. Only after the five sense-accompanying consciousnesses arise does it manifest distinct characteristics like greed and hatred. In daily life, it is usually only after habits like greed and hatred have arisen that one can reflect upon them. During meditation, one strives to reflect and observe right at the initial arising of the five sense-accompanying consciousnesses. However, this process of reflection and letting go generally requires some guidance from the conscious mind (the sixth consciousness). It is not yet possible to immediately let go upon reflection (this indicates that manas has not yet fully realized the emptiness of the five aggregates). This is precisely my current frustration.

Comment: The initial uncertainty of manas stems from the uncertainty about dharmas (phenomena), thus it cannot yet make a decision. Once the mind becomes certain and free from doubt, a decision is made. After the decision, the six consciousnesses arise and engage in actions according to the intention of manas. During this process of action, the conscious mind observes the dharmas. Through observation, it discovers that it possesses greed, hatred, and delusion—this "itself" refers to manas. The greed, hatred, and delusion of manas are reflected through the actions of the six consciousnesses. At this point, the independent consciousness possesses observational or introspective power. Generally, when the awareness of the independent consciousness is not very strong, it only observes its own habits of greed, hatred, and delusion after the actions of body, speech, and mind are completed. This is already too late. If the awareness of the independent consciousness is strong, it discovers greed, hatred, and delusion within itself just as it is about to decide to act, recognizing that the intended action stems from these defilements. It then decides not to act. This decision is fed back to manas, which then makes its own choice. The final outcome depends on the level of realization of manas.

If manas lacks strong realization and is burdened by heavy habits, it will still insist on its decision, unwilling to change the actions of body, speech, and mind, allowing the afflictions to continue manifesting. Nevertheless, even in such cases, the introspection of the independent consciousness is still effective. It plants a seed within manas, letting manas know that this behavior arises from greed, hatred, and delusion, that it is unwholesome and should not be done. The next time manas intends to manifest afflictions, hesitation and obstacles will arise in the mind, and the intensity of the afflictions will lessen. Through repeated prevention and admonition by the conscious mind, the inclination of manas will change, and it will cease to perpetuate actions driven by afflictions. Therefore, spiritual practice is not an overnight endeavor. Every instance of introspection by the conscious mind plants seeds for the elimination of afflictions. These seeds will eventually take root, sprout, blossom, and bear fruit. The afflictions accumulated by manas over countless lifetimes are like a mountain; they cannot be transformed in a short time. Patient cultivation through sustained practice is necessary, and one should constantly maintain awareness.