The Mind Faculty and Consciousness

Preface

Among mind, manas, and consciousness, mind represents the eighth consciousness, manas represents the manas, and consciousness represents the mind consciousness. The former two are relatively deep, subtle, and hidden, and are difficult to realize and observe; ordinary people can only observe the mind consciousness, and even that not very finely—they cannot observe the manas or the eighth consciousness. The operation of the manas is extremely deep and subtle, unfathomably more so than the mind consciousness; therefore many Dharma teachers can only expound the doctrine of the six consciousnesses, unable to teach about the manas, and possibly unable to teach about the eighth consciousness either, because they cannot genuinely realize the seventh and eighth consciousnesses, let alone observe their operations. The fact that the doctrine of the six consciousnesses is found everywhere in the world is precisely for this reason.

Ordinary Buddhist learners often mistake the functions of the sixth consciousness for those of the seventh or eighth consciousness, and conversely mistake the functions of the seventh and eighth consciousnesses for those of the sixth consciousness, confusing them with one another. Looking at it now, this is not surprising. Because the seventh and eighth consciousnesses are so difficult to realize, when one's good roots, merit, wisdom, and meditative concentration are all insufficient, one's practice cannot reach that level. Whereas realizing and observing the sixth consciousness is quite easy—some people can manage it with just a little guidance, without needing much merit, meditative concentration, or wisdom, because the mind consciousness is relatively shallow.

This book provides a deep and detailed analysis of the differences and connections between the manas and the mind consciousness, so that everyone can distinguish the respective natures of the manas and the mind consciousness in their concrete practical functions, and no longer confuse them. Once the natures of the manas and the mind consciousness are clearly distinguished, one can easily realize the manas, and then actually observe it, and only then can one truly understand one's own mind, subdue one's own mind, and transform one's own mind, thereby attaining great wisdom and liberation. Knowledge gained from theory is ultimately very shallow; only what is gained through actual contemplative practice (vipaśyanā-caryā) is true wisdom. Contemplative practice enables realization, and realization leads to buddhahood. Theory, after all, remains theory; theory comes from the Buddha's authentic scriptural authority or from other people's treatises, and is not personally realized by oneself. Only what is realized through genuine realization is one's own fruit of wisdom.

After one has walked the path of learning Buddhism for a longer time, the distance between individuals begins to widen, and it becomes very clear exactly where each sentient being stands. An experienced referee can judge a runner's ability from the runner's condition before the start and from the momentum displayed at the very instant the starting gun fires; if the runner has covered some distance, the referee can judge the runner's ability even more accurately. It is hoped that all Buddhist learners can cultivate their practice to the level of the manas, can all enable the manas to realize all dharmas, can all effectively subdue and transform the manas, letting the manas eradicate all ignorance, transform consciousness into wisdom, and ultimately attain buddhahood.