How to Observe and Subdue the Imputed Nature (parikalpita-svabhāva) of the Manas

The imputed nature (parikalpita-svabhāva) of the manas is its universal deliberation and grasping at all dharmas, ceaselessly clinging to all dharmas without interruption. Relying on the eighth consciousness, it takes as object all the dharmas manifested by the eighth consciousness; moment after moment it remains in a state of knowing, unwilling to let go of any dharma, sticking persistently to every dharma it contacts. Past dharmas, present dharmas, and future dharmas all adhere unceasingly in the mind; thoughts continue on without pause—not a single dharma is not recollected, not a single dharma is not stuck to, not a single dharma is not clung to. This is the imputed nature of the manas. Because the manas has this characteristic, the mind becomes tangled like hemp and scattered like a monkey, with thought after thought never ceasing. Thus He has no dhyāna and cannot concentrate, consuming an enormous amount of time and energy on meaningless dharmas, so that wisdom cannot advance.

If you have the means to observe these thoughts of the manas, you will realize what dharmas the manas is clinging to and grasping, and you will then have the means to counteract and subdue the imputed nature of the manas, thereby being able to focus the mind and enhance the power of concentration and the power of wisdom (prajñā-bala). How does one observe the imputed grasping and the thoughts of the manas? First, observe the states and mental thoughts that appear in dreams: observe whether these states and thoughts are orderly or chaotic and unfocused. If you can observe the key point that the states point toward and what the manas is thinking, you can know what the manas grasps and attends to, as well as the problems that exist in the mind.

Second, right upon waking, observe what your thoughts are and what your emotions are like. These thoughts belong to the manas, not to the mind consciousness, because the mind consciousness has just arisen and has not yet had time to generate any thoughts or emotions. Third, in meditation, observe the thoughts that come and go. In meditation the mind consciousness has already settled into tranquility and has no thoughts, yet within the mind there are still some thoughts that do not settle, now bright now dim, now light now heavy, constantly appearing—arising and ceasing, ceasing and arising. These thoughts all belong to the manas. In all circumstances the thoughts in the mind are scattered and unsettled, and most of them are unimportant and meaningless. From this one can understand and observe the imputed nature of the manas. Because of this imputed nature, for beginningless kalpas we have consumed and wasted an enormous amount of energy without obtaining the wholesome fruits we should have obtained. Such grasping everywhere truly costs far more than it gains.

How can one curb and reduce the imputed nature of the manas? One must avoid contact with meaningless and useless people, affairs, things, and principles, reduce contact with various states, and as much as possible screen out the rotten people and rotten affairs of the world and entangling people and matters. If you can know one dharma less, know one dharma less; if you can not know, then do not know. Those people and affairs have no meaning at all; they merely waste time and energy and leave impure thoughts in the mind. The mind should constantly take a meaningful dharma as its object, focusing on this dharma without wavering, without interruption, and without admixture. Taking this dharma as the main thread, with prolonged practice the stray thoughts in the mind will diminish, the scattered mind can be subdued, and when the mind is concentrated and energy is gathered and vigorous, wisdom will grow.