The Relationship Between Karmic Seeds and Vasanas

The relationship between karmic seeds and habitual tendencies is profoundly abstruse, falling within the scope of Vijñapti-mātratā (Consciousness-Only) wisdom concerning seeds. Habitual tendencies arise when long-practiced dharma matures and becomes ingrained, thereby dominating body, speech, and mind. After karmic actions are performed, they are stored as seeds, deepening and intensifying the karmic seeds, which in turn leads to heavier habitual tendencies in the future.

Habitual tendencies also originate from karmic seeds. Since they become ingrained through prolonged repetition, they necessarily involve karmic seeds. Habitual tendencies are actualized by the manas (the seventh consciousness, or defiled mind). The manas governs the physical, verbal, and mental actions of the six consciousnesses. After these actions are performed, they are stored as karmic seeds, which manifest in future lifetimes; this manifestation is called habitual tendencies. Karmic seeds are formed through karmic actions performed under the guidance of the manas. The manas corresponds entirely to the karmic seeds; the nature of the manas determines the nature of the karmic seeds, and the nature of the karmic seeds determines the nature of the karmic actions manifested by the manas. What should one do to leave behind karmic seeds of non-self? How should one cultivate to form habitual tendencies of non-self? To be born in a future life already seeing the emptiness of the five skandhas and the worldly realm, how should one cultivate in this present life?

Subhūti knew the emptiness and quiescence of the world while still in his mother's womb. How deep were his habitual tendencies? He had realized emptiness over a period exceeding immeasurable kalpas. Throughout such an immensely long time, his mind remained empty; naturally, the wholesome habit of emptiness continued for immeasurable kalpas. Subhūti's habitual tendency of mental emptiness had no connection whatsoever with the conditioning of his present-life consciousness. Before consciousness even arose, his manas was already empty. How light, liberated, and at ease must such an empty mind be!

Theoretical emptiness becomes non-empty when facing worldly phenomena, non-empty at the time of death, even less empty after death, and utterly impossible to attain in future lives. Therefore, theoretically abiding in notions like "like an illusion, like a dream" or "the true suchness of dharmata" is merely self-deception; it serves no practical purpose whatsoever. When events arise, one acts as one always would; when death comes, one dies as one inevitably must; it solves nothing regarding the problem of birth and death. This theoretical understanding reveals its true form when confronted with actual events; it exposes its inadequacy, hence it is said to be useless. Once the manas is realized, karmic seeds are formed, benefiting one life after life. Facing events, one does not revert to the original state; at the time of rebirth, one is not deluded. If one is not deluded while in the womb, not deluded at birth, and not deluded during growth, then one is perpetually liberated.