Training the Manas in Daily Life: A Guide to Manas Training

The training of the concentration of the mental faculty (manas) can begin with practicing small matters in daily life. In the Satipatthana Sutta, it involves contemplating the breath, contemplating the skeleton, and contemplating bodily activities. In the Śūraṅgama Sūtra, the twenty-five sages contemplate the six dusts (objects of sense), the six faculties, the six consciousnesses, and the six great elements. We can contemplate the flame of a candle, the burning tip of incense, an apple, or a flower—choose whatever is convenient for oneself. The mental faculty focuses on the candle or incense tip, consciousness arises at that point, and then settles there unmoving. The eye consciousness does not look elsewhere, the mental consciousness does not think of other things, and the mind does not stir; both simply gaze fixedly at the candle or incense tip. At this time, the mental faculty is restrained, able only to focus on and contemplate the candle, unable to grasp at other places. Gradually, one enters the state, gradually becomes concentrated, gradually becomes single-minded, and the mind gradually becomes subtle and refined.

Contemplation is about making the mental faculty focus on one place, one point, one dhamma. Ordinarily, the mental faculty is too scattered; it grasps at all dharmas, yet recognizes none clearly, understands none, does not know the true appearance of any dhamma, does not know that any dhamma is fundamentally not that dhamma. When the mental faculty’s contemplation gradually enters a favorable state, at this time, the mental consciousness is empty—not a single thought arises—or there is only the single thought of knowing the flame. Meanwhile, the mental faculty subtly contemplates. On one hand, samādhi arises during this contemplation; on the other hand, the mind’s thoughts begin to change. The perception of the flame’s appearance gradually alters, the truth gradually surfaces, and one gradually discovers: the flame is not the flame, the incense tip is not the incense tip, the apple is not the apple, the flower is not the flower—all things are not all things. After wisdom arises, various realizations of emptiness will emerge, samādhi will manifest, and a series of changes will occur in body and mind.

Thus, it is evident that all we ordinarily see is erroneous perception. We see the false without knowing the true, and thus cling to all things as “self” and “mine”: form, feeling, perception, mental formations, and consciousness are “self”; sights, sounds, smells, tastes, touches, and mental objects are “mine”; wealth, sensual pleasures, fame, food, and sleep are “mine”; power, status, reputation, money are “mine”; family and relatives are “mine”; everything connected to oneself is “mine.” For the sake of “self” and “mine,” any price can be paid. How could practice compare in importance to “self” and “mine”? Isn’t it just revolving in the six realms? “I don’t care; rebirth isn’t frightening. Losing ‘self’ and ‘mine’ is what’s most terrifying.” But have you ever truly attained “self” and “mine”? How many “selves” and “mine” have you lost? Do you have any way to protect them?

To break this ignorance, erroneous views, and foolish clinging, contemplate one thing persistently over time, and you will come to know what things are, what “self” is, who clings, and what can be clung to. Go forth now and experience the illusion, the bubble, the shadow—awaken from the dream. In the dream, the six destinies are vividly present; upon awakening, the great chiliocosm is utterly empty. How laughable was the former delusion, beating one’s breast and stamping one’s feet! It’s enough to awaken; what came before doesn’t count anymore—it’s turned over. After awakening, one is a great hero; before awakening, one was a deluded, inverted ordinary being. The identity has changed. The deeds of the great hero are worthy of the admiration of all people, while the actions of the deluded ordinary being evoke pity.

For the specific process and results of contemplation, refer to the Perfect Penetration methods of the twenty-five sages in the Śūraṅgama Sūtra. The sages’ practice is not confined to one realm or one dhamma; any one of the eighteen realms may be chosen to enter the path, all can achieve supreme samādhi, all can lead to perfect penetration. Entering the path through one dhamma, every dhamma is on the path. This is called entering deeply through a single door, yet all doors are accessible.

If we wish to sever the view of self, we need not contemplate all five aggregates and eighteen realms exhaustively. Choose one point that is easy for you to contemplate, like an awl piercing straight through, and it will surely break through the five aggregates and eighteen realms. For example, if a balloon is pierced in one place, the entire balloon bursts; if a boat springs a leak in one place, the whole vessel will sink into the water. Everyone, act quickly! Cease foolishly clinging to illusions, mistaking illusions for reality.