How to Make Manas Transform All Dharmas

Q: If I continuously visualize or recite Buddha's name and sutras, and when my practice is sufficient, the seventh consciousness becomes permeated, will it automatically transform and manifest the seeds of cultivation, thereby changing the external environment? Because the external environment is also manifested by the seventh consciousness, right?

A: Both seeds and phenomena are transformed and manifested by the Tathāgatagarbha (Buddha-nature) under the influence of the mind consciousness (manas). The mind consciousness itself does not directly manifest seeds. In the process of cultivation, as long as the power of the mind consciousness is sufficiently strong and the energy acquired is ample, the Tathāgatagarbha will comply with the will of the mind consciousness, making everything possible. Phenomena follow the mind consciousness’s transformation; when the mind consciousness is trained to possess immense mental power and is resolutely focused on changing phenomena or achieving a certain goal, the aspiration will certainly be fulfilled. If the wish has not yet been fulfilled, it is because the strength is still insufficient, and further permeation and cultivation are needed to accumulate power. It is like pointing at a stone to turn it into gold—this happens precisely because the mental power of the mind consciousness is so strong that it forcibly transforms the stone into gold.

When one studies Buddhism well, the mind becomes kind and gentle, and before long, one’s appearance changes. This is all the result of the mind’s transformation, where the mind primarily refers to the mind consciousness but also includes the mental consciousness (mano-vijñāna). The so-called permeation of the mind consciousness means transforming one’s own mind. Whether one’s mind has changed, what it has changed into, and to what extent—one should be able to discern this through careful self-observation. In dealing with people and matters, and in cultivating all Dharma practices, whether it is genuine or merely perfunctory pretence, one should be able to observe it. Genuine sincerity always involves the mind consciousness. Reciting Buddha’s name can be genuine or false; whether one is truly cultivating or merely putting on a show during practice, one should be able to observe it. It is not easy to reach the level of genuine mind consciousness in doing anything; it requires precepts, meditation, wisdom, merit, and other conditions.

All mental activities are divided into two levels: the mental consciousness and the mind consciousness. For example, to determine whether giving is genuine or merely a formality for show, careful observation can distinguish it; in treating parents, whether it is sincere filial piety or pretence, careful reflection can distinguish it. The cultivation that transforms the mind mostly progresses from quantitative change to qualitative change. The accumulation of quantity occurs at the level of the mental consciousness, while the qualitative change occurs at the level of the mind consciousness. Therefore, it is said that the mental consciousness is shallow, while the mind consciousness is deep. If the mind consciousness has deep virtuous roots, great power, and is especially sincere, it can directly bring about a qualitative change, transforming everything without needing to accumulate power.

Permeating and cultivating the mind consciousness requires long-term perseverance, consistently upholding precepts, generating the great bodhicitta mind, continually practicing meditation, focusing single-mindedly on tasks, eliminating scattered thoughts, concentrating on contemplation, and accumulating ample merit and other provisions. To subdue the mind, most of the time it requires deep contemplation of Dharma principles and the sufferings of the world by the mental consciousness to permeate and guide the mind consciousness. Occasionally, one needs to hit the wall to force oneself to turn back or change course. Therefore, suffering is necessary for growth; without experiencing suffering, there would be no renunciation mind or courageous resolve, making cultivation prone to slackness.