A Guide to the Cultivation and Realization of the Mind: Part Two
Chapter Three: The Distinction Between Manas and Consciousness
I. The Distinction Between Manas and Conscious Activities
If manas becomes stirred, there will be various reactions in the physical body, such as blushing, a racing heart, shyness, or bulging veins, trembling all over, and so forth. If it is merely the consciousness stirring, the body shows no reaction and remains relatively calm. People who only speak without acting are merely experiencing conscious activity without manas being engaged. Those who say one thing but do another speak with their consciousness while manas has no intention to act, and thus they do not act. Habitual deceivers use consciousness to perform, while manas remains entirely unmoved. Therefore, to observe a person's character, one should look at how they act, not just what they say. Actions are more substantial than words.
Manas activity consumes a certain amount of energy, whereas conscious activity does not necessarily consume energy, or consumes relatively little. If conscious activity consumes energy, it also involves the entire body, because energy flows throughout the whole body; the entire body uses the same energy, which is undivided. However, those who enjoy mental contemplation primarily consume the energy in the brain first. Only when the brain's energy is insufficient does it consume energy from the whole body. The brain affects the entire body; when the brain is tired, the whole body also becomes fatigued and requires rest.
In conscious activities, manas activity is not entirely absent; it is always involved to some extent, hence energy consumption is necessary. The more manas is involved, the more energy is consumed. If I do not engage deeply in contemplating problems, merely engaging in superficial conscious activities quietly all day, I do not feel tired even after a full day and night, nor do I feel particularly hungry. If I engage deeply in contemplating problems, I feel tired very quickly and easily become hungry. Therefore, I am entirely unwilling to engage with people or affairs, unwilling to exert mental effort, unwilling to consider certain unimportant issues, unless they are meaningful and relatively significant.
When engaging deeply in Chan (Zen) contemplation, it also consumes a lot of energy. When cultivating concentration (dhyāna) without contemplation, energy consumption is minimal, and the body may even feel comfortable and relaxed. Cultivating concentration without contemplation is relatively effortless, while contemplation involving analytical thinking can potentially be mentally taxing. When using consciousness for contemplation, because the engagement is shallow and slight, it is relatively fast and easy, allowing for broad, superficial discussion, flowing smoothly and eloquently. However, the content is shallow, reflecting the level of knowledge and memory recall, rarely demonstrating the level of wisdom. When contemplating with manas, because the engagement is deep, the mental operation is slower and more taxing, but the content is profound and meaningful, reflecting a person's deep-seated wisdom.
An analogy can be used to illustrate the difference between using consciousness and using manas. For instance, imagine a person walking in mud. If the mud is shallow, only covering the soles of the shoes, walking is still relatively fast and effortless. If the mud reaches the ankles, calves, or knees, pulling the foot out becomes difficult; each step is strenuous, and walking becomes very slow. Contemplating with consciousness is like walking on shallow mud, while contemplating with manas is like walking on deep mud. Therefore, a person who contemplates problems with manas, if constantly operating at the deep level of manas, tends to be more focused. Each shift in thought, each transition to a new problem, the flow of thought will be very slow, requiring more energy consumption and feeling somewhat tiring. Consequently, such a person prefers quiet and does not wish to be disturbed by external people or affairs.
II. Consciousness and Manas Simultaneously Perceiving and Stirring Thoughts
In the process of perceiving (vijñapti) all dharmas, whether thoughts are stirred or not, whether thoughts are obvious or not, whether in the state of vitarka (initial inquiry) or vicāra (sustained inquiry), there is perception by consciousness and also perception by manas. As long as dharmas are perceived, these two consciousnesses certainly coexist simultaneously. The difference lies in which one perceives clearly, which one perceives unclearly, which one perceives obviously, which one perceives unobviously, and which one is the primary agent of perception. As soon as a thought is stirred, these two consciousnesses definitely appear together simultaneously. This is because manas is the concomitant basis (sahabhū-hetu) of consciousness; where there is consciousness, there must be manas. The arising of consciousness is the result of manas's deliberation. Therefore, when consciousness stirs, manas must have already stirred. If the perception and thought-stirring of manas are absent, consciousness will not appear.
Moreover, manas is an uninterrupted consciousness, existing constantly, operating constantly, clinging constantly, stirring thoughts incessantly, and contemplating incessantly. The only differences are whether its stirring is obvious or not, whether its mental state is scattered or concentrated, whether it is attached or unattached, and whether consciousness can detect its existence and mental state.
When many people find their consciousness not stirring thoughts and cannot observe manas, they feel they are currently quite tranquil, without any thoughts. In reality, at this time, manas does have thoughts; it is clinging and deliberating. It is merely that consciousness lacks the wisdom to observe it. At some uncertain moment, manas makes a decision, and then consciousness can no longer remain tranquil; it must begin to engage in some behavioral action. Every action of body, speech, and mind, whether large or small, minor or significant, is the result of manas's deliberation. When manas intends to act, consciousness cannot remain tranquil; it must follow manas's intention to act.
III. What Mental Activities Occur During Silent Recitation and Awareness of Thoughts
When reciting mantras, whether aloud or silently, it is the isolated consciousness (mano-vijñāna) that is reciting. Manas's recitation is without language or words. The awareness (jñāna) of silent recitation is consciousness's reflective power. Consciousness's reflective power is the self-witnessing portion (saṃvitti), which is the isolated consciousness perceiving and reflecting upon itself. Of course, if the recitation becomes very familiar, manas may also have its recitation and awareness. During silent recitation by consciousness, manas has awareness. During reflection by consciousness, manas also has awareness. This awareness is profound, subtle, difficult to perceive and observe. Manas takes the reflective function of the isolated consciousness and the function of silently reciting mantras as its own functions, believing it is itself that is reciting and being aware.
If one's meditative concentration (dhyāna) is relatively good, manas can also participate in mantra recitation, and consciousness can observe this. However, it is difficult to distinguish the functional boundaries between consciousness and manas, leading to easy confusion. When possessing meditative concentration, firstly, body and mind can separate, being clear and distinct, their connection not so intimate. The sixth (consciousness) and seventh (manas) consciousnesses can also be separated from each other, set apart by a certain distance, making everything appear clear and distinct, giving a sense of illusoriness to each dharma. Without meditative concentration, all dharmas are entangled and inseparable, unclear, making the combined dharmas seem very real and substantial, leading to strong grasping and heavy afflictions (kleśa). The benefits of meditative concentration are inexhaustible; without meditative concentration, one should not claim to have cultivation.
IV. The Thinking and Knowing of Manas and Consciousness
Manas and consciousness are both consciousnesses (vijñāna); both possess the mental factor (caitta) of thought (cetanā). Both can contemplate, think, and deliberate. Because the vast majority of people cannot observe the thinking of manas, they believe there is a difference between the thinking of manas and consciousness. They call the thinking of consciousness "thinking" (cintā), and the thinking of manas "deliberation" (parāmarśa), considering thinking and deliberation as distinct, thinking that deliberation is not thinking. If one says manas contemplates or thinks, they consider it incorrect, saying it is consciousness that contemplates and thinks. If one speaks of manas's mental activities, many say it is incorrect, that it is consciousness's mental activities. Therefore, studying Vijñānavāda (Consciousness-Only) while unable to observe manas's mental activities and being inwardly stubborn is very troublesome.
Why do many people say manas's thinking is very deep, very hidden, and difficult to observe? The reason is that sentient beings take the knowing of consciousness as knowing. What consciousness knows, sentient beings know; what consciousness does not know, they do not know. If consciousness lacks wisdom and does not know manas's mental activities or what manas knows, then sentient beings do not know manas's mental activities or what manas knows, and thus feel manas's mental activities are very deep, hidden, subtle, and profound. In reality, the ignorance of consciousness should be blamed. When consciousness possesses wisdom, when wisdom is unobstructed, and can directly observe manas's mental activities, then manas no longer seems profound and difficult to understand, nor hidden and difficult to know, and misunderstandings about manas's mental factors (caitta) will not occur.
What would happen if all sentient beings took the knowing of manas as knowing? If all sentient beings took the knowing of manas as knowing, then what manas does not know, they would not know. If manas does not know what consciousness knows, regardless of what consciousness knows or how many dharmas it knows, manas would not know them, meaning sentient beings would not know them. Thus, the theories learned by consciousness would be of little use. Manas knows even less about the eighth consciousness (ālaya-vijñāna), making enlightenment even more difficult. At this point, sentient beings would say: The mental activities of consciousness are deep, subtle, difficult to know, very hidden, hard to fathom. The eighth consciousness is even deeper, more hidden, difficult to know, with extremely subtle manifestations.
In reality, whether dharmas are hidden or apparent does not lie in the dharmas themselves but in the wisdom of the consciousness. With wisdom, any dharma is apparent, easy to know and understand. Without wisdom, even the most apparent dharma seems deep and hidden. Therefore, after the sixth and seventh consciousnesses transform into wisdom (jñāna), consciousness can directly observe the mental activities (citta-cāritra) of manas and the eighth consciousness, without it seeming particularly difficult. The Buddha observes all dharmas with ease, even knowing all dharmas without observation, having thorough understanding of all dharmas in mind.
If sentient beings took the knowing of manas as knowing, they would possess psychic powers (ṛddhi). Perhaps there would be no secrets between them, and past and future lives would be clear. Thus, they would know causes and recognize effects. Perhaps to suffer less retribution, they would create less unwholesome karma. However, there would still be many people with heavy self-attachment (ātma-grāha) who, knowing full well they suffer greatly due to creating unwholesome karma, still continuously create unwholesome karma, like those who repeatedly go to prison, unrepentant even unto death. But because manas, without the clear guidance of consciousness, is simple and naive, emotional attachment would be heavier, self-nature (ātma-bhāva) would be stronger, consciousness would find it difficult to restrain it, the likelihood of creating unwholesome karma would be greater, and severing the view of self (satkāya-dṛṣṭi) would be even more difficult.
What would happen if all sentient beings took the knowing of the eighth consciousness as knowing? The eighth consciousness does not know or perceive worldly dharmas; it does not know self, others, him, her; it does not see forms or hear sounds; it does not know the objects of the six sense fields (ṣaḍ-viṣaya). In this case, sentient beings would be unable to survive; the six sense faculties would shut down, entering a state of nirvāṇa. Is this good? Some might say that in this state, Bodhisattvas could not liberate sentient beings. But at that time, which sentient being would not be in the state of nirvāṇa, needing Buddhas and Bodhisattvas to liberate them? If all sentient beings took the knowing of the eighth consciousness as knowing, then there would be no need to study the Buddha Dharma, and there would be no distinction between Buddhas and sentient beings.
If all sentient beings took the knowing of the five consciousnesses (pañca-vijñāna) as knowing, they would be unable to survive; the five-aggregate (pañca-skandha) world could not function. This is because the five consciousnesses only perceive coarse objects of the five sense fields (pañca-viṣaya); they do not perceive subtle objects of the five sense fields, nor do they understand mental dharmas (citta-dharma). They do not know consciousness, manas, or the eighth consciousness; apart from coarse objects of the five sense fields, they know nothing. If even consciousness is not known, how could they know the coarse objects of the five sense fields? The five consciousnesses must cooperate with consciousness to perceive in order to know the coarse characteristics of the five sense fields. But knowing only the coarse characteristics of the five sense fields, not knowing their subtle characteristics, not knowing mental objects (dharmāyatana), not knowing mental dharmas, one simply could not live. In short, to know all dharmas, whichever consciousness is taken as the primary knower must possess great wisdom; the consciousness must transform into wisdom (āśraya-parāvṛtti), and only with wisdom-consciousness can all dharmas be known.
V. Taking the Knowing of Consciousness as Knowing is Precisely Ignorance
What does the self-witnessing portion (saṃvitti) of each consciousness mean? The perceived aspect (nimitta) self-witnessed by each consciousness, can you know what its content is? For example, the eighth consciousness has a perceiving aspect (dṛṣṭi) – its ability to perceive. The perceived aspect (nimitta) of the eighth consciousness is the aspect perceived by the eighth consciousness, such as seeds (bīja). The self-witnessing portion (svasaṃvedana) of the eighth consciousness is the eighth consciousness itself perceiving the perceived aspect, the seeds, knowing and perceiving the seed aspect. The self-witnessing portion's self-witnessing portion (saṃvitti-saṃvitti) of the eighth consciousness is the eighth consciousness confirming, realizing its own self-witnessing portion, knowing that it has perceived the seed aspect, knowing that it has completed the perception of the seed aspect, knowing that it has perceived the seed aspect. What the eighth consciousness itself does, it knows clearly; the sixth and seventh consciousnesses do not know, unless they possess very deep path wisdom (mārga-jñāna).
Do we know whether the eighth consciousness perceives the seed aspect? We do not know. The eighth consciousness does not substitute for consciousness in knowing; what consciousness does not know does not mean other consciousnesses do not know. One cannot use the not-knowing of consciousness to replace the knowing of other consciousnesses. Let A represent the eighth consciousness, B represent consciousness. What A knows, B may not know; B not knowing does not mean A does not know. The self-witnessing portion of A does not represent the self-witnessing portion of B. B not knowing the perceived aspect known by A does not mean A has not perceived it, nor that A does not know. There is also much that manas knows that consciousness does not know. Since consciousness does not know, one should not say manas also does not know.
The knowing of sentient beings mostly takes the knowing of consciousness as the standard. What consciousness does not know, they say "I do not know," say that something did not happen, does not exist. In reality, the seventh consciousness (manas) knows that something happened, knows that something. But the seventh consciousness lacks the function of language and words; it cannot express itself, cannot make consciousness know. Consciousness feels that what it does not know does not exist, and that other consciousnesses similarly do not know. Making such a determination is very arbitrary and unreasonable.
To what extent is the consciousness of ordinary sentient beings arbitrary? Consciousness itself cannot directly perceive manas, cannot observe manas. The self-witnessing portion and the self-witnessing portion's self-witnessing portion of manas, consciousness does not acknowledge their existence. Manas has self-reflective ability, the ability to reflect upon its own perceptions. Consciousness does not know this, cannot observe it, yet says manas has no reflective ability, no self-witnessing portion, and even lacks some self-witnessing portions. When consciousness thinks this way, it precisely demonstrates its own foolishness, ignorance (avidyā), dullness, how little and shallow its knowledge is, how many misunderstandings it has, without self-awareness. The Buddha said: "Be careful not to believe your own mind, your own mind is not to be trusted." Why? Because ignorance is deep and heavy.
VI. Does Manas Have Awareness When Consciousness is Absent?
Some say: Since manas is also a consciousness, it should perceive the external world. Why, when a person is unconscious, is there no perception of the external environment at all? The situation is this: The lack of perception during unconsciousness is consciousness not perceiving, while manas still has perception. When manas perceives, once consciousness is extinguished, it does not know manas's perception. Even if consciousness is not extinguished, if it lacks the wisdom to cognize, it still does not know manas's perceptual function. This is because manas's knowing must be known by consciousness before sentient beings can know it. Sentient beings take the knowing of the conscious mind as knowing; what consciousness does not know is considered unknown.
But consciousness not knowing does not mean manas does not know. Therefore, during dreamless sleep, unconsciousness, or when consciousness disappears, manas's knowing cannot be transmitted to consciousness, consciousness does not know, and sentient beings do not know. Even if consciousness can operate normally without disappearing, when it lacks wisdom, it still does not know manas's knowing. When consciousness lacks wisdom, it also does not know what kind of mental activities manas has or what it perceives. Therefore, whether manas has the reflection of the self-witnessing portion, consciousness cannot observe it. Whether manas knows the existence of self, consciousness also cannot observe it. Therefore, when consciousness cannot observe it, one should not make judgments about what manas is or is not like.
VII. The Distinction Between Investigation/Examination (Vitarka/Vicāra) and the Manifestation of Objects Through Language
Investigation (vitarka) and examination (vicāra) are those of consciousness; contemplation (cintā) is also that of consciousness. Consciousness also has the functional ability to manifest the objects of the six sense fields (ṣaḍ-viṣaya) through words and language. From investigation and examination can arise contemplation; contemplation can give birth to language and words; with language and words, one can express and manifest objects. But the initial investigation and examination are without language and words; the deepest, subtlest investigation and examination are also without language and words. Contemplation with language and words is relatively coarse and superficial, not subtle. When consciousness is without language and words, investigating and contemplating, this state and the state of manas without language and words are extremely difficult to distinguish; light and dark are mixed together, almost indistinguishable as to which is which.
VIII. The Distinction Between the Wisdom (Prajñā) of Manas and Consciousness
Question: So-called memory is, with the participation of manas, storing the content experienced by the first six consciousnesses. Later, when needed, recollection is led by consciousness. Understanding, guided by the wisdom of consciousness, triggers the thinking of manas, enabling manas to comprehend the internal connections and principles of things. Therefore, when encountering related problems, there is no need for recollection; manas directly provides answers and handles them. Thus, when manas has wisdom, it handles problems concisely and quickly. When manas lacks wisdom, it must search memory, resulting in longer and less efficient problem-solving. Is the above understanding correct?
Answer: The above understanding is largely correct. Recollection is done by consciousness, but it is directed and decided by manas. Understanding is primarily the comprehension (vijñapti) of consciousness, but it also involves, to a greater or lesser extent, the comprehension of manas. When manas lacks wisdom, it needs to go through recollection by consciousness, then comparison, weighing, and deliberation before it can make a decision, right or wrong. The shallower the wisdom, the longer the time spent comparing and weighing, the more indecisive one is, the less confidence one has. The kind of decision that cuts through complications like a sharp knife, without conscious contemplation, analysis, comparison, or deliberation, is the direct decision of manas, whether wise or unwise. Acting without expression, without mental exertion, without turning things over in the mind, silently and automatically resolving matters – these are all the wisdom of manas. People who are adept at handling affairs all have wisdom in manas; they are experienced and can handle matters harmoniously and without obstruction, leaving no handle for criticism.
Students whose manas lacks wisdom generally rely on rote memorization by consciousness; they cannot freely express themselves. When encountering non-knowledge-based problems, they are helpless. Students whose manas has wisdom never like to memorize; they understand the problem and then express themselves freely. Therefore, in school exams, those who get high scores are not necessarily truly wise students. It depends on whether the exam questions are knowledge-based or require expression, whether they test knowledge or wisdom. The Dharma is also like this. Someone who can expound a large set of theories upon speaking is not necessarily someone with experiential wisdom (prajñā). If they have read many books, are learned and well-informed, have strong memory, and can skillfully use consciousness to organize, summarize, analyze, and synthesize the dharmas they have learned, they may compile a theoretical system. But this does not necessarily represent experiential wisdom; it could also be the accumulation of knowledge.
The accumulation of knowledge cannot eradicate afflictions (kleśa); it only indicates that consciousness is clever. Learning the Dharma from someone whose consciousness is clever allows one to acquire much theoretical knowledge, but experiential realization is difficult. Learning the Dharma from someone with experiential realization makes realization easier, although their knowledge may not be extensive. But after realization, wisdom increases, enabling one to gradually expand their knowledge base and supplement necessary theoretical knowledge.
When manas has wisdom, the wisdom is deep, free from afflictions, the perspective is broad, the mind is open-minded, there is boldness and insight, vision is long-term, and major rights and wrongs are accurately grasped; one will not do wrong things. The cleverness of consciousness lacks deep, great wisdom; the mind's capacity is not broad enough, and there is a possibility that cleverness is ruined by cleverness. A person's innate wisdom is brought over by manas; it is the wisdom of manas. Acquired wisdom is newly learned; it is the wisdom of consciousness, but it may also include the wisdom of manas.
IX. The Wisdom and Thinking of Manas
Manas itself has no form of language, words, or sound; it does not use language and words to think. When engaging mental effort, there is also no sound. Therefore, the mental activities and operational manifestations of manas are hidden and difficult to observe, hard to capture. When concentration (samādhi) is insufficient and the mind is not subtle, it is very difficult to observe. Thus, misunderstandings about manas are inevitable.
Consciousness sometimes has wisdom, sometimes lacks wisdom; manas also sometimes has wisdom, sometimes lacks wisdom. When the wisdom of consciousness functions well, it can assist manas in perception and decision-making. If manas itself possesses wisdom, it does not need the assistance of consciousness's wisdom, or does not need consciousness to assist in contemplation and analysis; it only needs help in perception. As long as manas perceives the coarse and subtle aspects of dharmas, it immediately knows how to handle and respond. This is how it is when manas itself has wisdom. When manas lacks wisdom, it needs consciousness not only to assist in perception but also to assist in contemplation, analysis, reasoning, and judgment. Then manas deliberates based on consciousness's judgment and makes its own decision, which may not be consistent with consciousness's judgment; its choice may be beyond consciousness's expectation.
When consciousness reflects upon its own mind, it is the self-witnessing portion (saṃvitti). If consciousness observes the mental thoughts of manas, it is the self-witnessing portion (svasaṃvedana). But when consciousness lacks wisdom, it may not necessarily distinguish whether it is its own mental thoughts or those of manas, and may regard them all as its own mental thoughts. Therefore, many people say, "This is clearly the function of consciousness; how can it be said to be the function of manas?" In reality, it is because their own consciousness lacks the wisdom to clearly distinguish the difference and boundary between consciousness and manas, lacks path wisdom (mārga-jñāna). Truly, wanting to distinguish the functions of consciousness and manas is extremely difficult.
X. The Distinction Between Genuine and Superficial Disenchantment with the World
Disenchantment (nirveda) with worldly dharmas is divided into superficial disenchantment of consciousness and deep-seated disenchantment of manas. Superficial disenchantment is merely consciousness feeling the world is boring and meaningless, but it is only talk. Saying is one thing, doing is another; it's not serious. One remains as greedy as before; nothing changes. This is false disenchantment. When genuine disenchantment arises in the mind, it directly manifests in action. One no longer thinks of many ways to gain worldly benefits but tries to avoid worldly people and affairs, believing less is better than more. One no longer clings to the world. This is deep-seated disenchantment arising from manas, a mind connected with liberation (vimokṣa). Reaching this level is not easy; it is the wholesome roots (kuśala-mūla) cultivated over many lifetimes. Beginners absolutely do not have such mental conduct.
How can one reach deep-seated disenchantment in manas? First, one needs to cultivate meditative concentration (dhyāna). Within concentration, one contemplates the five aggregates (pañca-skandha) as suffering (duḥkha), empty (śūnya), impermanent (anitya), and not-self (anātman). After initially realizing impermanence, suffering, emptiness, and not-self, one still cannot generate disenchantment with the world. One needs to continue deepening contemplation until the first dhyāna is attained and attachment (tṛṣṇā) and afflictions are severed. Only then does disenchantment with the world arise; one no longer wishes to continue wandering in saṃsāra, wasting time in the world. One develops a mind for liberation, a mind for renunciation (nekkhamma). Therefore, the renunciation mind (nekkhamma-citta) and disenchantment mind (nirveda) cannot be separated from deep meditative concentration and wisdom. Without cultivating meditative concentration, there is only verbal disenchantment; in reality, one is very greedy and attached, not disenchanted at all, saying one thing while meaning another, with heart and mouth not in accord.
XI. The Distinction Between the Likes of Consciousness and Manas
Having likes in the mind can be roughly divided into two levels or two degrees: the superficial are the likes of consciousness, the deep are the likes of manas. What cannot be decided are the likes of consciousness; liking something and then doing everything possible to obtain it, taking action to get it – these are the likes of manas. Addiction, obsession, constant preoccupation – these are all the likes of manas. For example, in a family, the head of the household has the final say. Regarding liking something, there is the child's liking and the head's liking. But whatever the child likes, it cannot decide; it must obtain the parent's agreement to have a way to get what it likes. The head of the household likes something and finds a way to get it. The child is like consciousness; the head of the household is like manas.
If the liking of consciousness affects manas, causing manas to also like it or agree with the liking of consciousness, manas will decide to obtain what is liked and go to take it. The liking of consciousness is influenced, on the one hand, by manas and, on the other, by the environment and the objects of the six sense fields. The liking of manas comes, on the one hand, from beginningless kalpas of afflictive habits (kleśa-vāsanā) and, on the other, from the perfuming (vāsanā) by consciousness. If the liking of consciousness does not affect manas, manas will ignore it; consciousness likes in vain and cannot obtain it. For example, liking to study the Dharma is consciousness liking it first, then manas liking it later. If consciousness likes studying the Dharma but manas does not, one will not be diligent. If manas also likes studying the Dharma, one will diligently seek it, studying diligently and vigorously. What one can persistently adhere to without abandoning is all the liking of manas. What is intermittent indicates manas is not very interested; it is being pulled and controlled by consciousness, and when it cannot be controlled, manas runs away.
XII. The Distinction Between the Wisdom of Manas and the Wisdom of Consciousness
When encountering a matter, immediately knowing the ins and outs of it, quickly and silently understanding it in mind without language, words, or sound – this is the wisdom of manas. It is very difficult to observe; ordinary people generally do not know it. When encountering a matter and not being able to know immediately, needing contemplation, analysis, summarization, organization, comparison, and imagination before knowing – this is the wisdom of consciousness. Consciousness employs language, words, and sound; it employs coarse, shallow contemplative functions. This part is easy to observe.
Why can some things be known immediately while others cannot? When something first happens, manas engages in attention (manasikāra), contact (sparśa), feeling (vedanā), perception (saṃjñā), and volition (cetanā). Manas can immediately know things that are very familiar, things experienced before, and can automatically take charge to handle and respond. For unfamiliar things not experienced before, it cannot know immediately; even after deliberation, it still does not know. Therefore, it generates consciousness, letting consciousness perceive and contemplate. Manas then deliberates based on the results of consciousness's analysis and then handles and responds. The function of consciousness is to assist manas in perception. If manas itself clearly understands the matter, it does not need consciousness to perceive and contemplate; it directly makes a decision and quickly handles and responds to the matter.
XIII. The Dharmas Contacted by Manas That Consciousness Does Not Know
Manas is bound together with the Tathāgatagarbha (Buddha-nature). Whatever dharmas the Tathāgatagarbha manifests, manas contacts and perceives them. However, manas's perception also has priorities and levels. If manas cannot clearly perceive the dharmas it focuses on, it will engage attention and decision-making, and the six consciousnesses will arise to perceive. If manas can clearly perceive dharmas itself but cannot handle them, it will engage attention and decision-making to let the six consciousnesses arise to perceive and handle them.
There are extremely many dharmas that manas can clearly perceive itself without needing to handle, which consciousness does not know. There are extremely many dharmas contacted and perceived by manas that do not require the six consciousnesses to perceive, which consciousness does not know. There are also extremely many dharmas contacted and clearly perceived by manas that it wants consciousness to know and handle. But because consciousness lacks wisdom, it cannot know them; it is confused, even feeling that manas's hints and suggestions are inexplicable, ultimately leaving matters unresolved.
The Tathāgatagarbha manifests the objects of the six sense fields (ṣaḍ-viṣaya). When the six sense objects first appear, manas contacts and perceives them first. If manas cannot clearly perceive the six sense objects, the six consciousnesses arise to perceive them carefully. When the six consciousnesses first perceive, they have nothing to compare the six sense objects to and also cannot perceive them clearly; consciousness feels it is vague. After perceiving for several moments, when there are previous and subsequent sense objects to compare, and the sense objects become coherent, consciousness then knows what the six sense objects are. For example, when writing a character, writing the first stroke, others do not know what character it is; writing the second stroke, still do not know; writing the third stroke, one can vaguely guess what character it is; writing the fourth stroke, one knows what character it is.
XIV. What is the State of No-Thought (Yi Nian Bu Sheng)?
In the state of no-thought, there is no isolated consciousness (mano-vijñāna). When isolated consciousness exists, there must be thought; thought is the thought of isolated consciousness. The five sense consciousnesses accompanied by mental consciousness (mano-vijñāna) only know, perceive, and discriminate. When the five sense consciousnesses accompanied by mental consciousness are only in the state of perceiving and knowing, without discriminating, that is the state of no-thought. At this time, the knowing function of manas becomes relatively obvious. Manas has knowing and also has thoughts; it's just that consciousness is not clear about it. This is also being in a state of meditative concentration; the mind is not chaotic or complex; affairs are few and simple. In the state of no-thought, consciousness does not generate thoughts, but manas certainly does; the thoughts of manas generally do not cease. For example, in a state of no-thought, one suddenly thinks of something, then immediately gets up and goes out to handle the matter. This is the result of manas turning thoughts while consciousness is not generating thoughts.
How does this state arise? This is also brought about by manas making decisions. Manas does not cling; it does not wish to discriminate dharmas. Consciousness can only obey, existing and operating quietly. This is also when manas has no particular thoughts, when manas has no obvious thoughts. If manas has thoughts, it will prompt consciousness to act to realize manas's thoughts. If manas is thinking of other dharmas, consciousness will inevitably be distracted to handle them; it will not be quiet but agitated and busy. Thus, unable to stabilize, there is no meditative concentration.
XV. The Relationship Between Thought-Free Knowing (Li Nian Ling Zhi) and Manas
Ling (灵) means sensitive and lively; Li Nian (离念) means temporarily separated from thoughts. Such knowing can be that of consciousness or manas. Consciousness separating from thoughts is relatively easy to achieve; manas separating from thoughts is relatively difficult, but not impossible. Why can consciousness separate from thoughts? First, manas has no desires or thoughts, does not cling to sense objects, and has no coarse thoughts. Second, consciousness itself has no desire to perceive objects, nor anything it is concerned about; only then will it not mobilize consciousness to think, contemplate, intend, or act. And those extremely subtle thoughts of manas do not require consciousness to participate in manifesting physical, verbal, or mental actions; consciousness is also unable to detect or participate in them.
At this time, manas is in a slightly tranquil state, which is a state of meditative concentration, a state of no desire and no seeking. Therefore, when consciousness is in a thought-free state, it must be when manas is tranquil and in meditative concentration, regardless of the depth or duration of the concentration. In reality, there are still subtle thoughts at this time; how can there be knowing without thought? It is merely that when one is very familiar with the objects, one can know without expending effort to discriminate. At this time, mental activity is very slight; this is called thought-free knowing. The term "thought-free knowing" does not come from the Buddhist sutras; the sutras do not have specific descriptions of this. It is a concept proposed by later people based on their own understanding and is not very accurate. This all requires very profound Vijñānavāda cultivation and observational power to observe and distinguish.
XVI. Are Human Muscle Activities of Consciousness or Manas?
Question: Manas directly allocates the human nervous system, and the nervous system directly controls muscle contraction. From this, it can be seen that the direct operator allocating human muscle activity is the seventh consciousness (manas), not the sixth consciousness (consciousness). If that is the case, then why is it said that bodily action (kāya-saṃskāra) is the functional activity of consciousness?
Answer: Muscle activity belongs to nervous system activity; it is the reaction after the central nervous system issues commands. The central nervous system is regulated by manas. As soon as manas's decision is initiated, the cerebral cortex moves, the central nervous system issues commands, transmits them to the corresponding nervous system of the body, causing muscle contraction. Although physical, verbal, and mental actions are directed and commanded by manas, the specific operation must be jointly completed by consciousness and the five sense consciousnesses. If the six consciousnesses cannot arise normally, the body cannot function.
Although the contraction and relaxation of the nervous system are regulated by manas and are also subconscious behaviors, they are very hidden and very subtle. This includes breathing, which has parts involving consciousness and large parts not requiring consciousness. Body movement cannot be completed without consciousness no matter what. Subtle nervous system activities can occur without consciousness, such as body twitching after falling asleep, eyelid twitching, slight body movements; they can occur without consciousness. Slight breathing can also occur without consciousness, but consciousness can actively regulate breathing, such as deep breathing, etc.
Muscle and nerve activities closely connected to the physical body can be regulated by manas alone without consciousness cooperating. Consciousness can participate, but it can only guide manas; it cannot command the entire body because manas alone can control the central nervous system, issuing commands there that can be transmitted throughout the body. Nervous activities involving consciousness are called conscious behaviors; those not involving consciousness are called unconscious behaviors. For example, breathing activities, muscle contraction and expansion, incontinence of urine and feces, gastrointestinal peristalsis, blood circulation, and some special emotional activities, such as being frightened (heart pounding, flesh jumping), hair standing on end with anger, being scared out of one's wits, etc., can all occur without consciousness participation; manas alone can complete them. However, the movement and activity of the body faculty (kāyendriya) must be jointly regulated and controlled by the body consciousness (kāya-vijñāna), mental consciousness (mano-vijñāna), and manas.
XVII. The Relationship Between Physical Body Repair and Mental Intention
To make qi sink to the dantian (elixir field), through deep breathing, let the qi go down to the dantian. Combined with visualization, visualizing qi going to the dantian, one can guide qi to the dantian. Qi follows the intention (yi); wherever the intention goes, qi and blood will follow. This intention (yi) includes both the intention of manas and the intention of consciousness, but only the intention of manas can guide the movement of qi and blood; the intention of consciousness can only guide manas.
The functional activities on the physical body are, on the one hand, the sole function of the Tathāgatagarbha, and on the other, the combined functional activity of manas and the Tathāgatagarbha working together. Put simply, most functional activities on the physical body involve the intentional component (manasikāra) of manas. If manas's intention is absent in some places, many things cannot be accomplished. As for the dantian area, consciousness can intend and focus on it, but it will have no effect unless the intention of consciousness successfully guides manas, and manas also initiates intention; only then is there an effect. Consciousness focusing on the dantian is false focusing; qi will not follow it. Consciousness cannot guide qi or blood; it can only guide manas. This is consciousness's greatest and most useful ability.
The repair and regulation of tissue cells in the physical body also partly involve the participation of manas. If manas cooperates positively, maintains an optimistic attitude, is neither anxious nor angry, the body's positive energy will rise, and the body will repair faster. When the physical body repairs, the difference between having manas participate and not having it participate is significant. For example, during acupuncture, adding intention to the needle tip produces very obvious and rapid effects; the physical body can change instantly. If someone has cultivated genuine qi (prāṇa), using genuine qi with acupuncture yields even better results, sufficient to quickly change the four great elements (mahābhūta) of the body; physical recovery is quite fast, possibly immediate. If genuine qi circulates within the body, using the palm to infuse it into another person's back, the stronger the intention, the more qi enters the body, the faster qi circulates within the body, and the body improves immediately. When qi and blood fill the body, it becomes healthy.
Where the intention goes, qi goes. Therefore, for the repair of the physical body, places where manas actively participates recover quite quickly. Where intention does not reach, circulation is not smooth, or does not occur. For example, if attention is scattered while eating, qi and blood are scattered, and digestion is poor. Right after eating, if one concentrates intensely on contemplating problems, qi and blood gather in the brain area, the stomach lacks sufficient qi and blood, also affecting digestion. Over time, stomach problems appear. Another example: If attention is scattered during defecation or urination, elimination is not smooth. Intention moves, qi moves; where intention is, qi is. Therefore, the power of intention is very great. How is this power of intention generated? It is generated after concentration power (samādhi-bala) increases; mental power (citta-bala) then increases. Mental power is the power of intention.
XVIII. Multiple Personality is Multiple Personalities of Manas
When a person has multiple personalities, is it that consciousness and manas each have a personality, or that manas has multiple personalities? When the first personality arises, the actions of body, speech, and mind are one way. When the second personality arises, the actions of body, speech, and mind are another way. The two personalities are different or even opposite, as if they are two different people.
Why does the phenomenon of multiple personalities occur? Because manas has multiple psychological needs and intentions that cannot be reconciled, multiple personalities emerge to satisfy different intentions or to manifest multiple characters. That is to say, one cannot satisfy one's own intentions; multiple characters cannot coexist harmoniously; multiple experiences cannot overlap and blend together. Having no choice, one forms multiple personalities to satisfy various intentions and selves. Manas is too conflicted, unable to resolve the contradictions, so it forcibly splits itself into two, into many.
From the phenomenon of multiple personalities, one can preliminarily understand the transformation bodies (nirmāṇa-kāya) and enjoyment bodies (saṃbhoga-kāya) of Buddhas and Bodhisattvas. The enjoyment body is the body manifested by manas; the transformation body is a manifested body (nirmita), transformed by the intention of manas into the manifested consciousnesses of the six consciousnesses. The physical, verbal, and mental actions of multiple personalities are different, equivalent to the different actions of multiple manifested consciousnesses. The identities of the transformation bodies of Buddhas and Bodhisattvas are different, and their actions are also different. The vow power (praṇidhāna) of Avalokiteśvara Bodhisattva is to manifest in whatever form is appropriate to liberate sentient beings and then teach the Dharma. "Whatever form" means countless transformation bodies, transformed by manas's intention to liberate sentient beings. One Bodhisattva, using two or more manifested identities to come into the world, may have the various physical bodies unaware of each other.
The vow power of Buddhas and Bodhisattvas is vast and profound. One physical body cannot realize so many, so great, so deep vows; one must manifest countless transformation bodies to realize the numerous vows. Manas is the master consciousness (ādhipati-vijñāna). As long as its merit (puṇya), meditative concentration (dhyāna), body, and vow power are sufficient, it will master the manifestation, transforming into numerous sets of six-consciousness bodies. One set of six-consciousness bodies has one set of physical, verbal, and mental actions; numerous sets of six-consciousness bodies have numerous physical, verbal, and mental actions. The physical, verbal, and mental actions are each different, all governed by the same manas and Tathāgatagarbha. The personalities of multiple personalities are governed by different aspects, different characters, different intentions, or different aspirations of the same manas.
After studying Vijñānavāda, everyone should be able to become psychological counselors, psychological scholars, psychological guides, or engage in psychological research and guidance. You will see through others' psychology at a glance; no one can hide from you, no one can deceive you. You will master others' psychology and guide people skillfully and patiently. Worldly people are nothing but greed, hatred, and delusion; they grasp at the five aggregates as self, cannot see through the phenomenal world, and thus certainly cannot solve psychological problems. With more contemplation and observation, you will connect all the meanings of the Dharma, clearly see the future direction, feel optimistic about the prospects of Buddhist practice and realization, and feel the future is bright.
XIX. How the Five Aggregates Operate
Using drinking tea as an example to explain. Drinking tea is a process of the combined operation of the five aggregates (pañca-skandha) as a whole. The five aggregates – form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) – and all eighteen elements (dhātu) of the six sense faculties (ṣaḍ-āyatana), six sense objects (ṣaḍ-viṣaya), and six consciousnesses (ṣaḍ-vijñāna) participate in it. The contact and combination of the three – faculties, objects, and consciousnesses – operate together. The director is manas, responsible for coordinating and regulating the contact, feeling, perception, and volitional activities of the six consciousnesses and the five sense faculties and six sense objects. The most agile and rapid is manas; consciousness often does not notice anything before the matter is completed. The five sense consciousnesses cooperate as if without thought, completely loyal to the intention of manas; consciousness sometimes cannot figure it out.
The entire process of drinking tea is also like this. If the tea is too hot and spills on the hand, one will jerk and shake it off instantly, without time for consciousness to perceive and contemplate or analyze. When manas intends to pick up the teacup and drink tea, the faculties and objects will contact, generating the six consciousnesses to cooperate in operation, completing manas's instruction, so that tea can enter the mouth. The specific operation of the six sense faculties and six consciousnesses requires one to observe and identify them oneself, especially the details, which require calming the mind to observe. One needs to clarify the concept of the five aggregates and the functional roles of the eighteen elements.
