Mental Factors of the Mind base\: A Practical Compass (Second Edition) (with over 30,000 additional words, reorganized)
Section Four: The Mental Factor of Smṛti (Mindfulness)
I. Evidence for the Mental Factor of Smṛti in the Manas (Seventh Consciousness)
Does the seventh consciousness possess the mental factor of smṛti? Consider this example: You are in a meeting at the office. Before leaving home, because the water was cut off, you turned on the faucet but forgot to turn it off before leaving for work. Suddenly, during the meeting, you remember this matter, feel extremely uneasy, and consider asking for leave to go home and deal with it, yet feel too embarrassed to speak up, thus participating in the meeting restlessly. Let us consider whether there is the mental factor of smṛti from the seventh consciousness involved here. If the seventh consciousness did not keep the matter of the faucet in mind, did not attend to or think about the mental object of the faucet, the conscious mind (sixth consciousness) would not recall this matter. If the manas does not come into contact with this matter or keep it in mind, consciousness would not arise regarding this matter. Moreover, the restlessness indicates that the manas has something on its mind, causing both body and mind to be unsettled. If the mindfulness were slight, it would not cause physical unease and agitation.
While in a meeting at the office, why does the conscious mind suddenly recall that the home faucet was left on? Matters that are suddenly recalled are given to consciousness by the manas, with the purpose of letting consciousness find a way to handle it. When the manas left home, it knew this was important and needed handling, so it kept thinking about it and holding it in mind, until consciousness quieted down and could become alert to the information given to it by the manas, and then the mind remembers this unhandled matter; or, when there are few matters and one is relatively idle, or at a slightly fixed time, the manas brings this matter up again, letting consciousness know to handle it, and thus consciousness suddenly remembers this matter. If the manas keeps thinking about this matter, the sixth consciousness will be restless and unable to find peace of mind. If the manas gives up on this matter, deeming it unimportant, the sixth consciousness will stop thinking about it, and the mind will then become peaceful.
Every mental object (dharma-dhātu) in the conscious mind is produced by the manas through attention (manasikāra), contact (sparśa), sensation (vedanā), perception (saṃjñā), and volition (cetanā). Therefore, there is no dharma cognized by consciousness that the manas has not come into contact with and cognized; none is unknown to the manas, though it may not know the details. The three types of realms cognized by consciousness – the objective realm (vastu-bhūmi), the objective realm with substance (pratibimba-vijñapti), and the subjective realm (māyopama-vijñapti) – are all contacted and cognized by the manas first, before being passed to consciousness for processing. Consciousness cannot independently cognize mental objects without cause; without the manas, without the contact between sense faculty and object, consciousness cannot arise.
The statement that the seventh consciousness lacks the mental factor of smṛti is made regarding Bodhisattvas before the first ground (bhūmi), because these Bodhisattvas lack sufficient wisdom and have not yet attained realization regarding this part. It is like the Buddha telling ordinary sentient beings that the eighth consciousness does not discriminate, then telling enlightened Bodhisattvas that the eighth consciousness also discriminates, only the content of its discrimination differs from that of the seven consciousnesses; telling Bodhisattvas before the first ground and ordinary beings that the eighth consciousness lacks the self-witnessing portion (svasaṃvitti), while telling Bodhisattvas beyond the first ground that the eighth consciousness also has the self-witnessing portion, possessing all four portions (catvāri ākārāḥ) in full existence. When the Buddha first attained enlightenment and began teaching people, he told sentient beings about suffering (duḥkha), emptiness (śūnyatā), impermanence (anitya), and non-self (anātman). After sentient beings all accepted this, the Buddha finally said that the ultimate result of the Dharma is eternal bliss, self, and purity (nitya-sukha-ātma-śubha). The Buddha’s teaching gradually guides sentient beings step by step, teaching according to their capacity and ability to bear it, gradually guiding them towards the true great Dharma, not teaching the truest Dharma from the very beginning, as sentient beings would be unable to bear it.
Another example: Your mother at home is sick and did not eat in the morning, yet you have no choice but to go out to work. While working, your mind keeps thinking about your mother. Is there smṛti of the seventh consciousness here? Primarily, it is the mindfulness of the manas. Consciousness may not be mindful or thinking, being busy with work, but the manas certainly has mindfulness. The manas has mindfulness first, and only then can consciousness have mindfulness. If the seventh consciousness did not keep this matter in mind, the conscious mind would work peacefully without recalling this matter. Consciousness arises from the cause and condition of manas and dharma-dhātu; when the manas encounters a mental object, the eighth consciousness gives rise to consciousness. What the manas attends to is what consciousness can discriminate. It cannot be that the manas attends to one dharma while consciousness discriminates another. Therefore, when the sixth consciousness gives rise to mindfulness, it is precisely the result of the manas’ attention (manasikāra) and volition (cetanā); it is the result of the manas’ clinging and mindfulness.
II. The Mental Factor of Smṛti in the Manas Can Manifest Dharmas
When the sixth consciousness gives rise to mindfulness, the seventh consciousness also has mindfulness. While the mindfulness observable on the surface is the functioning of the sixth consciousness, what is deeply hidden behind it is the power of mindfulness of the seventh consciousness. The dharmas arising from the mindfulness of the sixth consciousness are all clung to by the seventh consciousness. If the seventh consciousness did not cling or hold it in mind, the sixth consciousness would not arise, let alone have mindfulness. If the seventh consciousness does not attend to or give rise to volition regarding a certain mental object, the eighth consciousness will not give rise to the sixth consciousness to produce mindfulness. If the seventh consciousness is not subdued, its clinging does not cease, mindfulness does not stop, the sixth consciousness will continuously give rise to mindfulness, thoughts follow one after another, and thus concentration (samādhi) becomes difficult to cultivate.
Some say that the seventh consciousness of Bodhisattvas before the first ground and ordinary beings lacks the first four of the five object-determining mental factors (pañca viṣayāni-pratiniyata-caitasika), therefore the seventh consciousness lacks smṛti. This may also be because they cannot realize and observe the manas; the functions of the mental factor of smṛti and other mental factors of the seventh consciousness cannot be known. Because the mental power of the seventh consciousness is too deep and subtle, lacking sufficient wisdom and concentration, it cannot be realized and observed. As individuals’ practice progresses, mental factors must change. Originally, mental factors contained afflictions (kleśa) and bad habits; when practice reaches the point where afflictions disappear, they transform into non-outflow (anāsrava), the mind’s capacity increases and expands, and mental factors change.
After concentration increases, wisdom grows, the power of mindfulness (smṛti-bala) strengthens, becoming vast, deep, and subtle. With such deep and subtle power of mindfulness, it becomes invincible, accomplishing everything. As Avalokiteśvara Bodhisattva said: “If I turn towards the mountain of knives, the mountain of knives naturally crumbles; if I turn towards the boiling cauldron, the boiling cauldron naturally dries up; if I turn towards hell, hell naturally vanishes; if I turn towards the hungry ghosts, the hungry ghosts naturally become full; if I turn towards the asuras, their malicious minds naturally become subdued; if I turn towards the animals, they naturally attain great wisdom.” The “I” here actually refers to the eighth consciousness. Wherever the eighth consciousness is directed, the essence of that dharma disappears, entirely manifesting the eighth consciousness. It can also be said to be the manas. When the power of the manas becomes strong, no matter what dharma it contemplates, once the mental power arrives, the eighth consciousness manifests that dharma, the dharma changes; the manas possesses such great power.
III. Consciousness and Its Functions Are Also Produced by the Mindfulness of the Manas
When the manas does not contemplate a dharma, consciousness does not arise, let alone talk of whether it contemplates or not. When the manas contacts the dharma it contemplates and wants to clearly cognize it, the Tathāgatagarbha (Ālaya-vijñāna) accordingly gives rise to consciousness. Consciousness follows the instructions of the manas to contemplate the dharma contemplated by the manas, and only then can it cognize the dharma. If the manas does not contemplate a dharma, it does not contact the dharma, does not want to cognize or create, the Tathāgatagarbha cannot give rise to consciousness for further action, and there is no consciousness to contemplate the dharma. What the manas does not contemplate does not appear. The dharmas contemplated by consciousness are all the result of the manas’ contemplation, all the result of the manas’ direction and mobilization. Consciousness cannot arise without the contact condition (sparśa-pratyaya) of the manas; without the volition (cetanā) of the manas making a decision, it cannot arise. Consciousness cannot independently decide its own arising and all activities; it is not the master consciousness, because it is not autonomous. Consciousness is merely a tool for the manas to handle affairs; it must obey the dispatch of the manas.
IV. Only After the Manas Gives Rise to Thought Can Consciousness Have Mindfulness
The process of human consciousness arising is actually carried out through “giving rise to thought” (动念), which is then measured, producing thoughts.
Giving rise to thought must first be initiated by the manas. After attention (manasikāra), the mental factor of volition (cetanā) appears, and only then does the thought of consciousness emerge. Without the mindfulness of the manas, there is no mindfulness of consciousness. In investigating the critical phrase (参话头), ultimately, it is about tying the manas to the critical phrase, remembering it constantly, day and night, before finally achieving breakthrough (破参). This is also the result of the manas giving rise to thought. After the manas gives rise to thought, attention occurs, and the five universal mental factors (pañca sarvatraga-caitasika) begin to operate, and dharma arises. Thoughts with specific content are the mindfulness of consciousness. Before the mindfulness of consciousness arises, without specific content, it is entirely the mindfulness of the manas. Even when consciousness has thoughts, there is also the attention, contact, sensation, perception, and volition of the manas; there are also thoughts of the manas. If not, consciousness immediately disappears. Consciousness cannot have thoughts alone. When sense faculty and object contact, consciousness manifests; once the sense faculty no longer contacts the object, consciousness instantly disappears.
V. All Dharmas Are Produced by the Mindfulness of the Manas
Some say the manas lacks perception (saṃjñā) and mindfulness (smṛti), yet all eight consciousnesses have the mental factors of attention (manasikāra), contact (sparśa), sensation (vedanā), perception (saṃjñā), and volition (cetanā). Even the eighth consciousness has perception, let alone the manas, whose grasping nature is so strong—how could it lack perception? The five consciousnesses of eye, ear, nose, tongue, and body all have perception and grasping nature, so how could the manas lack perception? If the manas lacked perception, lacked cognitive and grasping nature, the manas could not further make decisions and choices based on perception; how then could subsequent dharmas arise? Therefore, the manas must have the mental factor of perception (saṃjñā), for all dharmas to appear in the mind, and to sustain survival in the secular world. Only in the cessation attainment (nirodha-samāpatti) does the manas extinguish the mental factor of perception, enabling it to peacefully enter concentration. In this concentration, the manas can extinguish the mental factor of volition (cetanā), the five aggregates body ceases, one enters the remainderless nirvana (nirupadhiśeṣa-nirvāṇa), liberated from the three realms.
As for mindfulness (smṛti), the eighth consciousness also has it. The Sixth Patriarch said in the Platform Sutra: “True Suchness (tathatā) is neither mindful nor non-mindful.” Although the eighth consciousness itself does not have mindfulness like the seven consciousnesses, nor mental activities like the seven consciousnesses, all dharmas are produced by the mindfulness of the eighth consciousness. The *Verses on the Eight Consciousnesses* (八识规矩颂) states that the five consciousnesses of eye, ear, nose, tongue, and body also have mindfulness, able to contemplate the five sense objects. The manas is more active and agile than the five consciousnesses, infinitely more important, able to determine the existence of all dharmas—then it should have mindfulness even more; it cannot be more clumsy and pedantic than the five consciousnesses.
If the manas had no mindfulness, if it contemplated no dharmas, the eighth consciousness could not cooperate with the manas to give rise to consciousness, give rise to the five consciousnesses, and create according to the manas’ thoughts, or give rise to all other dharmas. When the manas contemplates a dharma, the eighth consciousness then cooperates with the mindfulness and choice of the manas to give rise to consciousness for cognition, or recollection, or imagination, or analysis, judgment, reasoning, and thought. Without the mindfulness of the manas, consciousness accomplishes nothing; it cannot even arise.
The function of the manas’ mindfulness, for example: If the manas constantly contemplates becoming wealthy, it prompts consciousness to rack its brains to think of ways to get rich, not letting go of any opportunity. If the manas did not have this mental contemplation, consciousness would not create in this way. A true practitioner’s manas lacks such thoughts of wealth; their mind is pure. But the manas of a practitioner has thoughts of practicing the Dharma; every thought is about cultivation; the conscious mind thinks only of the Buddha Dharma. Some people’s manas constantly contemplates leaving home to practice the Dharma; consciousness must often prepare for leaving home. Some people’s manas strongly desires rebirth in the Pure Land of Ultimate Bliss; every thought is of the Buddha; the conscious mind constantly recites the Buddha’s name, whether aloud or silently, even able to foresee the time of death and sense Amitābha Buddha coming to touch their head and comfort them.
If the manas contemplates someone, constantly thinking of them, then the image of that person appears in the conscious mind; one may even dream of that person, or unexpectedly encounter them in broad daylight. All this is produced by the mindfulness of the manas, and the Tathāgatagarbha certainly assists. If the manas is preoccupied with certain people or matters, one might be unable to sleep at night, or sleep restlessly. If the manas has something on its mind, consciousness cannot completely cease; it always arises to help the manas consider matters. In the morning, the manas will also prompt consciousness to rise early to avoid missing anything.
The definition and concept of mindfulness (smṛti) not only includes contemplating past people and events but also encompasses contemplating people and events that will appear in the future. People and events that do not exist, if contemplated constantly by the manas, will cause people to appear and events to occur. This situation happens to everyone, as the saying goes: “Speak of Cao Cao and Cao Cao arrives.” Contemplate someone, and that person appears; contemplate something, and that thing happens; wish for something in the heart, and that thing appears. Why is this so? It is because the Tathāgatagarbha understands the manas, is considerate of the manas. As long as it is possible, the Tathāgatagarbha will not let the manas contemplate in vain; even if contemplating evil deeds, evil deeds will still appear. Therefore, some elders tell their children: “Do not speak inauspicious words, and do not even think inauspicious thoughts in your heart; always think of things favorably.” This is because the mindfulness of the manas can bring things to fruition.
VI. All Dharmas Are the Result of the Manas Giving Rise to Thought
The Buddha said the manas silently contains all dharmas; silently containing is equivalent to universally cognizing. Most importantly, the eighth consciousness cannot independently manifest any dharma, cannot independently uphold any dharma; the manas must participate. Otherwise, in the remainderless nirvana, the eighth consciousness could also manifest dharmas and uphold dharmas, which would not be tranquil. The manas is the fundamental driving force for the manifestation of dharmas in the three realms. The manifestation of any dharma is the result of the manas’ impetus; the eighth consciousness cannot operate alone. This shows that in all dharmas, there is not only the operation of the eighth consciousness but also the operation of the manas. Therefore, the manas can cognize all dharmas; no dharma lacks the operation of the manas. The manas’ function of driving all dharmas is a deep, silent function of mental power. The manas has no characteristic of non-action (asaṃskṛta). When it does not desire solitude and contemplates any dharma, that dharma appears. If the manas were non-active, its mental contemplation tranquil, disliking clamor, the world would be tranquil, perhaps even non-existent.
Even karmic retributions that the manas is unwilling to accept, events it is unwilling to encounter, are also due to the condition of the manas, the function of the manas’ original mental power, that the eighth consciousness manifests the karmic seeds (bīja), and unpleasant retributions appear. If it were not so, Arhats still have karmic seeds; in the remainderless nirvana, the eighth consciousness should manifest the karmic seeds. If they could manifest, it would not be the state of remainderless nirvana; the eighth consciousness could independently create conditioned dharmas (saṃskṛta-dharma).
Consciousness cannot have any function independently; it is always bound together with the manas, and is also the result of the manas’ assistance and direction. Consciousness cannot function independently apart from the manas. Therefore, the function of the manas is extremely prominent and important. Yet the manas also cannot function independently apart from the Tathāgatagarbha; it always operates together with the Tathāgatagarbha, as a result of the Tathāgatagarbha’s cooperation.
VII. The Cause of the Appearance of All Dharmas is the Movement of the Manas' Mind
Since it is the movement of the manas' mind that causes all dharmas to appear, what is called "mind movement"? Mind movement is the arising of mindfulness, the desire to create something, the appearance of the mental factor of volition (cetanā). The Tathāgatagarbha, knowing this, immediately cooperates to manifest all dharmas; the result of mind movement appears. All dharmas are the result of the manas' mind movement, without exception.
Then, does the manas have mindfulness (smṛti)? Does it have desire (chanda)? Does it have decisive understanding (adhimokṣa)? If the manas had no mental contemplation, thinking nothing at all, could that still be called mind movement? That would be mind not moving. The power of the manas' mindfulness is considerable. If the manas had no desire and no mindfulness, could all dharmas appear relying on the mind movement of consciousness? That is impossible. Even consciousness itself is one of the dharmas; it is also the result of the manas' mind movement. Moreover, before consciousness moves, the realm has already appeared; the realm exists first, then consciousness. Furthermore, even if consciousness moves, if the manas does not move, the Tathāgatagarbha cannot follow consciousness to manifest all dharmas; it must follow the manas to manifest all dharmas. The appearance of all dharmas is due to the desire and mindfulness of the manas.
VIII. Special Memory Functions Prove the Manas Has Mindfulness
Many people have had this experience: When arriving at certain places, they suddenly feel they have been there before, yet cannot recall when they came. Later, upon careful thought, it seems they never came. But why this feeling? Not only that, some people, upon seeing someone they have never met before, feel that person is very familiar, as if they knew them long ago.
These phenomena indicate that the manas has a memory function, only it cannot recollect; recollection is the function of consciousness. However, regarding people and events from past lives, consciousness, having not experienced them, does not know, because consciousness does not carry over to future lives; the consciousness of each life is new, unconnected to past lives. But the manas continues life after life without perishing, eternally connected to the five aggregates body of past lives, thus knowing the people and events of past lives' five aggregates bodies. Therefore, when arriving at a certain place in this life, the manas knows it has experienced it, giving consciousness a special feeling; thus consciousness feels it is familiar and special, but does not know why. The manas knows but cannot express it. Meeting certain people is the same principle. This shows the manas has memory, only it cannot express it, thus cannot recollect. Or, what the manas expresses, consciousness does not understand; what the manas recollects, consciousness does not cognize and thus does not know. Then worldly people negate what consciousness itself does not know, saying it does not exist, is not real, does not exist. This saves trouble and mental effort but prevents the birth of wisdom.
The manas can inherit past mental activities; it can cognize events experienced in the past, even events from countless kalpas ago. The manas knows them, indicating it has a memory function, but the cognitive wisdom of the manas is poor; it does not know the specific details of events, but certainly knows the general aspects. For example, when sentient beings first meet a relative from a past life, they inexplicably cry, shed tears, feel close, etc. Consciousness does not know why this is; the manas knows perfectly well, understanding the relationship between the two in past lives, thus behaving differently than when meeting others. The crying is unconsciously created by the six consciousnesses under the direction of the manas. Meeting someone who killed oneself in a past life, the manas can also know, remember it, manifesting as enemies meeting with especially glaring eyes, then seizing the opportunity to kill the enemy, repaying vengeance with vengeance, ending the karmic seed.
Another example, according to records, Master Hanshan was the rebirth of Su Dongpo. When encountering objects left behind by Su Dongpo, he felt very familiar, as if he had seen them before. Where does this feeling come from? Consciousness, not having developed supernatural powers, fundamentally cannot know the events and used objects from the time of being Su Dongpo in a past life. Moreover, consciousness itself is baffled by this feeling; the Tathāgatagarbha also does not cognize the six sense objects; only the manas can cognize these objects, remember these objects it once used, knowing they were used by itself in a past life, thus alerting consciousness; consciousness then feels closeness and familiarity. This knowing of the manas may not be very detailed; it knows it once used them, what the situation was then, what the main people and things involved were; finer details it may not know, but knowing this is sufficient.
Regarding the six sense objects, the first six consciousnesses cognize the detailed aspects. The manas’ cognition of the six sense objects naturally does not require very strong function; otherwise consciousness would be useless. The manas’ cognition beyond the six sense objects is also very agile, reacting very quickly; it does not need consciousness to cooperate in cognition; the manas can also make extremely rapid decisions; the operation of the volition mental factor (cetanā) is also very fast. These matters all indicate that the manas has its special memory; this memory shows the manas has the power of mindfulness.
IX. Consciousness Suddenly Understanding is the Result of the Manas' Mindfulness
Having an unsolvable problem, one stops thinking about it, yet suddenly the answer appears in the mind. What is happening? Consciousness cannot solve the problem, so it sets it aside. But the manas does not give up; it keeps pondering secretly, unknown to consciousness. But at a certain point, the manas can figure it out, then informs consciousness, and consciousness understands. Sometimes when the manas produces thoughts, consciousness tries to suppress and overcome them; sometimes it succeeds, sometimes it fails. Therefore, it is said the manas has mindfulness, only it is too deep and subtle; consciousness, lacking wisdom, cannot perceive it. We can no longer say the manas lacks mindfulness; no matter how one thinks, one knows the manas must have mindfulness; otherwise, how could all dharmas appear?
X. Inheriting Habits from Past Lives Shows the Manas Has the Mental Factor of Smṛti
Seeing delicious food, habitually salivating, greed fully manifesting—this is precisely the manas’ habit of greed for food. The habit of greed for delicious food is brought over from past lives. How did the manas inherit the greed for food from past lives? How did it bring over the characteristic of liking delicious tastes from past lives? Many people habitually turn off the lights and sleep at bedtime; this is a habit formed in this life. Wherever they go, they sleep at sleep time, without any conscious thought or reminder; the manas naturally knows it is sleep time and naturally arranges sleep. Moreover, animals’ consciousness also cannot know time; it cannot remind the manas of the time. Animals naturally sleep and wake up at fixed times. Then how did this habit of the manas appear? How does it know the sleep time? How does it know it should sleep?
Moreover, in the morning, the manas is accustomed to waking up on time, without any conscious thought or reminder; moreover, there is no consciousness, as consciousness is awakened and appears by the manas. Then how does the manas know the waking time? What does it base on to know it should wake up? Could it be that the manas can remember time? Remember location? Remember food and drink? Remember all events experienced in past lives? Enemies meeting with glaring eyes—the glaring eyes and heightened emotion are created under the direction of the manas. Meeting an enemy from a past life in this life, hatred arises inexplicably. Could it be that the manas can remember the enemy?
Every night when an Arhat enters concentration, in the morning they habitually emerge from concentration on time. In concentration, there is fundamentally no conscious mind. How does the manas know the time to emerge from concentration? How does it know it should emerge? What does it base its judgment on? Could it be that the manas can remember time and the matter of emerging from concentration? When an Arhat enters the cessation attainment (nirodha-samāpatti), only the manas and the eighth consciousness remain; there is no consciousness. Even if there were consciousness in concentration, consciousness could not think; it could not convey time-related information to the manas. Meeting someone, consciousness likes them confusedly, dislikes them inexplicably—this is consciousness being controlled by the manas, feeling confusedly and inexplicably. Consciousness does not know why; the manas knows but cannot express it. Then what does the manas base its knowledge on?
So-called habit means that after experiencing something for the first time, the mental behavior and manifestation are stored as seeds in the Tathāgatagarbha. When encountering the condition again, the seeds manifest; the manas corresponds with the seeds, again manifesting the mental behavior of the first time, which is again stored as seeds in the Tathāgatagarbha. Thereafter, whenever encountering the same condition, the manas’ mental behavior and manifestation are the same as before, even with greater inertia. Thus the manas’ habits become heavier and heavier; habitual tendencies become larger and larger, including not only habits from past lives but also habits formed in the present life. When bodily, verbal, and mental actions occur, the mental behavior of the manas and consciousness must also be completely and thoroughly collected by the Tathāgatagarbha; nothing can be lost.
From the output of karmic seeds to the creation of bodily, verbal, and mental actions, to recording and collection, the Tathāgatagarbha personally handles everything, down to the smallest detail. In this process, the operation of the manas’ mental factors, the manifestation of various mental behaviors, ultimately all become seeds collected by the Tathāgatagarbha. Afterwards, when the Tathāgatagarbha again outputs karmic seeds, the mental behavior of the manas corresponds with the karmic seeds. Then, what the manas was accustomed to before, it must also be accustomed to now. The manas decides to create bodily, verbal, and mental actions; the mental behavior of the six consciousnesses also conforms to that of the manas, manifesting the habits of the manas. If the manas liked delicious food before, encountering delicious food now, the mental behavior of greed for delicious food must manifest. Therefore, the manas gives rise to the mental behavior of greed, causing the six consciousnesses to admire, smell, taste, salivate, and feel joyful towards the delicious food; the greed aspect of the six consciousnesses manifests. All this mental behavior is again stored as karmic seeds; the manas’ habit of greed for food becomes heavier. Therefore, the manas being able to inherit habits from past lives shows that the manas has the power of mindfulness.
XI. Memory is a Function of the Manas
Question: Just now I met someone, talked for a while, and exchanged contact information. Is this matter remembered in consciousness or in the manas? Or both? What is the difference?
Answer: Any experienced person, event, or thing first falls into consciousness. Consciousness may remember it or may not. After consciousness remembers it, it may also be remembered in the manas, causing the manas to remember it, or it may not be remembered in the manas, and the manas does not remember it. First, it may be because the manas is not interested; second, it may be because the time was short, the manas had no time to cognize and remember, so the impression is not deep.
There is also a special situation: Consciousness did not pay much attention and did not remember, but the manas had encountered it before and is relatively familiar; without consciousness deliberately remembering, the manas itself can remember it. Later, consciousness does not think about this matter but can automatically and unconsciously recall it; one feels strange and asks oneself: “Why do I always think about this?” This is the result of the manas’ recollection.
If a matter exists only in consciousness, and the manas has no impression, then it cannot be recalled again. Because consciousness perishes at any time and place; once consciousness perishes, all memory is cut off, so one knows nothing. But when consciousness appears again, why can it recall all previous matters? That is because the manas remembered them, letting consciousness recall the experienced events. Whether consciousness recalls a matter or not is decided by the manas; it is because the manas needs to recall it to handle the matter that consciousness arises and recalls.
Suppose a matter exists only in consciousness; how then can consciousness recall it? Is consciousness self-generated? Does it exist constantly, moment to moment, on all dharmas? Obviously not. After the matter passes, consciousness regarding that matter disappears. How then to recall it later? If the manas does not let consciousness think, can consciousness arise to think again? If the manas does not let consciousness recall, can consciousness arise to recall again? Neither is possible. Consciousness has no autonomy; it cannot exist freely and constantly. The premise for consciousness to exist is the manas constantly contacting objects; consciousness cannot decide how to actively arise or actively recall; it cannot become the master consciousness to replace the manas.
If one can recognize the true principle that consciousness serves the manas, clarify the active and passive relationship between the manas and consciousness, all dharmas are easy to handle and resolve, especially issues of consciousness-only (vijñapti-mātratā).
XII. The Manas Remembers for Consciousness to Recollect
Question: Some say the clinging nature of the manas is extremely vast and profound, cognizing everything without exception, therefore the manas cannot remember anything. Remembering past events of this life has always been the matter of the conscious mind (觉知心), unrelated to the manas. Is this correct?
Answer: This is incorrect. Although the manas cognizes dharmas very broadly, making focus difficult, the manas can still remember all experienced people, events, and things; only it cannot recollect like consciousness, making it clear for consciousness. The manas, wanting to handle the dharmas it remembers, must let consciousness recollect them; consciousness recollects them, then the six consciousnesses can specifically handle them. If it cannot recollect them, they cannot be handled; the manas, lacking the tool of the six consciousnesses, cannot create anything itself.
If the manas does not want to handle the remembered dharmas in any way, does not consider them important or necessary, it will not let consciousness recollect them. Whether consciousness recollects or not depends entirely on the direction, mobilization, and control of the manas; it depends on the will of the manas. Events experienced by the manas in past lives, if needing special treatment and handling, will also be recalled by consciousness. But consciousness, not having experienced them, cannot recollect them; it will feel baffled and find it incredible, somewhat muddled. Smarter consciousness will be half-understanding, half-not-understanding, seeming to understand yet not really understanding. For example, arriving at a certain place, consciousness feels it is very familiar but cannot recall when it came here; yet the manas knows it came here in a past life. Now passing here, it also lets consciousness know and feel it; but consciousness cannot recall it; influenced by the manas’ hint, it feels as if it has experienced it.
Meeting someone is the same. When encountering toys and things familiar before the age of three or five, consciousness feels close, with a special feeling, but consciousness cannot articulate it clearly. This is hinted to consciousness by the manas; the manas knows these things, only it cannot recollect, does not know the details, so it alerts consciousness. Therefore, the manas must have a memory function; it remembers but cannot recollect. When consciousness has supernatural powers, it can rely on the manas to recollect events from life after life. But when the manas does not need it, even if consciousness has supernatural powers, it will not recollect and cognize; it is still directed and controlled by the manas.
Recollection is a unique function of consciousness, facilitated by the manas’ attention (manasikāra). Why can the manas attend and decide to let consciousness recollect? Because the manas remembers the experienced people, events, and things; afterwards, wanting to cognize the details, sense faculty and object contact, consciousness arises and recollects the experienced people, events, and things. If the manas does not attend to, does not decide to cognize the experienced people, events, and things, consciousness does not arise and recollect. Therefore, memory is not only a function of consciousness but also a function of the manas. If the manas does not remember or contemplate it, it cannot contact and attend, and thus cannot have the recollection of consciousness.
XIV. The Mindfulness of Consciousness is the Result of the Manas' Mindfulness (I)
How can consciousness contemplate a dharma that the manas does not contemplate? The manas contacts the dharma it contemplates, wanting to clearly cognize it; the Tathāgatagarbha accordingly gives rise to consciousness. Consciousness, following the instructions of the manas, will cognize and contemplate the dharma contemplated by the manas. If the manas does not contemplate a dharma, it does not contact the dharma, does not want to cognize or create; the Tathāgatagarbha cannot give rise to consciousness for further contemplative behavior; there is no consciousness to contemplate the dharma. What the manas does not contemplate does not appear. The dharmas contemplated by consciousness are all the result of the manas’ contemplation; they are all the result of the manas’ arrangement and mobilization. Consciousness cannot arise without the contact condition (sparśa-pratyaya) of the manas; without the volition (cetanā) of the manas making a decision, it cannot arise. Consciousness cannot independently decide its own arising and all activities; it is not the master consciousness, because it is not autonomous; it is the tool of the manas, obeying the dispatch of the manas.
XV. The Mindfulness of Consciousness is the Result of the Manas' Mindfulness (II)
Question: In “When a thought arises, immediately be aware; once aware, it vanishes,” which consciousness is the “thought” here? Which consciousness is the “awareness”?
Answer: The mind that can be aware of its own thoughts is certainly the conscious mind (sixth consciousness); it has reflective power; observing relatively finely, it can become aware of its own thoughts. After consciousness becomes aware that having thoughts is incorrect, the manas knows and also feels it is incorrect, and will cut off the thoughts; only the manas can decide to cut off thoughts. The “thought” here is clearly that of the sixth consciousness; what is not easily observable is the thought of the manas. The sixth consciousness has the mental factor of smṛti; it can give rise to mental contemplation; it has the mental behavior of recollection and thought; it can contemplate the six sense objects and all dharmas; this is the seeing aspect (dṛṣṭi) and self-witnessing aspect (svasaṃvitti) function of the sixth consciousness. But if the manas does not contemplate, there is absolutely no arising of consciousness, let alone the mindfulness of consciousness. All mindfulness of consciousness is the result of the manas’ clinging and contemplation.
The “awareness” here is also clearly that of the sixth consciousness. This is the sixth consciousness reflecting on itself having given rise to thought; thus unwilling to have thoughts, the manas agrees, and the thoughts are extinguished. This is the self-witnessing function (svasaṃvitti) of the sixth consciousness, knowing what it is doing, discovering it is engaging in false thinking, thus controlling itself to no longer engage in false thinking. But the false thoughts have already appeared; awareness afterwards is still belated awareness. This is the method of cultivating concentration by extinguishing false thoughts; it is not the innate, ultimate awareness—the eighth consciousness.
When consciousness lacks wisdom, it cannot discover the mindfulness and awareness of the manas. When consciousness becomes aware of its own mindfulness, it transmits it to the manas. If the manas understands this matter, it will decisively understand (adhimokṣa) the thoughts of consciousness and also become aware that its own mindfulness is not good; thus it decides to no longer give rise to mindfulness, no longer cling, so the mindfulness of consciousness ceases, and the mindfulness of the manas also temporarily ceases. If the manas cannot decisively understand the thoughts of consciousness, it cannot become aware of its own mindfulness; thus consciousness still continuously gives rise to thoughts.
XVI. The Thoughts of the Manas Determine the State of Body and Mind
As soon as the manas gives rise to a thought, it affects the entire brain's central nervous system, affecting not only the hindbrain but also the forebrain, then issuing information and commands to nerve tissues throughout the body. Various changes occur in cells, blood, muscles, breath, etc., throughout the body; various emotional reactions and physiological reactions appear. The manas controls the body's activities by controlling the brain's neural transmission system, thereby expressing its emotions—either anger or joy. Therefore, to have physical health, one must adjust the mental state, change the mental behavior of the manas. This relies on consciousness thinking correctly and rationally, teaching and guiding according to the Dharma, thereby guiding the manas to be open-minded, understand more truth, open wisdom, no longer be stubborn, no longer have afflictive emotions; then the body becomes healthy. This is the principle of the interdependence of body and mind, how mental state affects the health of the physical body.
For example, if the manas reduces attachment to and greed for the physical body, the flow of energy channels (nāḍī) in the body becomes unimpeded; the body generates heat and warmth, thus strengthening the body and making it healthy. Once concentration increases, the manas no longer clings to the body; energy channels will flow unimpeded throughout the body. When flowing to the dantian (elixir field), the body naturally generates heat and warmth. Sometimes, when thought is directed to the dantian, the energy channels follow to the dantian; the mind naturally quiets down; thinking becomes fine and deep; body and mind become pliant; the aura’s attractive force becomes great; sentient beings like to gather around.
Then, which “mind” is it that directs thought to the dantian? If it refers to the mind of consciousness, consciousness cannot independently and without cause go to the dantian. Without the guidance and control of the manas, consciousness cannot arise and act arbitrarily. If the volition mental factor (cetanā) of the manas does not manifest at the dantian, if the manas does not attend to the dantian, consciousness cannot arise and contemplate the dantian. Then who can first contemplate and direct thought to the dantian? It must be the manas. Other aspects of contemplation are also led by the manas first, then guiding the mindfulness of consciousness. Consciousness always closely follows behind the manas, not leaving even half a step; all dharmas it cognizes are designated by the manas; it can never break away from the manas. But this does not exclude that after consciousness arises, it has thoughts and ideas, thereby influencing the manas, so the manas then has thoughts and ideas, letting consciousness continue to engage in false thinking and recollection.
XVII. The Thoughts of the Manas Are Difficult to Perceive
Thinking has shallow thought and deep thought; different levels, different depths, different wisdom. Shallow thinking is the function of consciousness; deep thinking is the function of the manas. Thinking by consciousness is not very tiring, does not use much energy; thinking by the manas is very tiring, consuming brain cells, because the manas can mobilize the body faculty, direct bodily actions, and cause nerve tissues to become active; thus it requires certain nutritional consumption.
Intuition is the feeling of the seventh consciousness. Thoughts that arise unknowingly belong to the seventh consciousness; thoughts before conscious awareness belong to the seventh consciousness; thoughts that cannot be clearly articulated belong to the seventh consciousness; thoughts that cannot be forgotten or shaken off belong to the seventh consciousness; relatively deep and subtle thoughts belong to the seventh consciousness. These thoughts are all very deep and subtle, not easily perceived by consciousness.
XVIII. Hypnosis Cases Show the Manas Has a Memory Function
Recollections of past lives and behavioral manifestations during hypnosis are entirely the behavior of the manas, unrelated to consciousness and not controlled by consciousness. The psychology and behavior of consciousness are only related to the present life, unrelated to past lives; the manas is related to life after life. But the manas has only one life, so if not influenced by consciousness, all matters are not too distant for the manas; they are like the present.
During hypnosis, what matters does the manas recall? If the manas had no memory, how were those matters expressed? Consciousness has no past-life recollection ability; it fundamentally cannot know matters of past lives; thus it cannot recollect them; it has no memory of past lives at all, because this consciousness is not the consciousness of past lives; the two consciousnesses are not connected. The manas reappears matters from many lives, showing that the manas stores matters of past lives in its mind; when needed, it can remember them. But recollection requires consciousness to cooperate; otherwise, no matter how capable the manas is, it is useless.
All behavioral manifestations during hypnosis are the manas’ own habits; they all reflect the characteristics of the manas. Whether there is virtuous or non-virtuous nature in hypnosis, virtuous or non-virtuous mental factors, greed or anger, they are all characteristics of the manas.
Then, the manas presenting all matters of past five aggregates bodies shows that the manas has a memory function. Only the manas’ expression must rely on the consciousness of the present life during hypnosis. At this time, consciousness can only obediently follow the instructions of the manas, not presuming to act independently, not restraining or constraining the manas. What the manas presents is its true nature, the original face of the manas, without concealment or falsification. If we wish to truly realize the nature of the manas, observing the manas in a hypnotic state allows us to understand the manas and attain wisdom.
XIX. The Manas' Performance in Hypnosis Shows It Has the Mental Factor of Smṛti (I)
If a person's consciousness is very weak, its alerting and pulling effect on the manas is very small. At this time, if hypnotized, the manas is easily induced by the hypnotist to reveal all its secrets. But if the manas itself is strong, has alertness, and firm will, it will not be induced by the hypnotist and can keep secrets in its heart. There is a hypnosis case: A hypnotist wanted to know a person's account password. Taking advantage of the person being semi-comatose, with consciousness’ resistance and discernment very low, the hypnotist hypnotized this person. Simultaneously, a brainwave monitoring instrument was installed on his head to instantly obtain information about the brainwaves of this person, understand the thoughts and secrets in his mind through the brainwaves, and translate the brainwaves into text information.
But this person had strong willpower and was prepared in advance. The hypnotist asked unimportant questions, and he answered truthfully. When asked critical questions about the password, he first answered randomly, then kept silent. But mental thoughts were still present, so the instrument could display the fluctuation of this person's brainwaves; current signals flashed on the instrument, and the brainwaves were instantly translated into text information. But at the core password question, not only did this person not answer, he also abandoned mental thoughts, shut down brain thinking; the brainwaves became blank and could not be displayed; naturally, text could not be translated. As a result, the hypnotist used many methods but could not get this person to reveal the account password.
What can be observed from this phenomenon? During hypnosis, consciousness is very weak, only able to perform slight cognition. The five consciousnesses are also very weak, together with consciousness performing slight cognition, transmitting the meaning of the hypnotist's voice to the manas, transmitting the pain sensation in the body to the manas. Initially, consciousness could still have weak thinking and analysis functions. As the coma deepens, consciousness becomes increasingly unclear until it disappears. The six consciousnesses transmit increasingly unclear information of the six sense objects; the auxiliary function of thinking and analysis disappears. At this time, it almost entirely relies on the manas itself to face the hypnotist's instructions.
When consciousness operates normally, the manas can listen to the opinions and suggestions analyzed and thought out by consciousness. And the thinking of consciousness almost always revolves around the manas, so what the manas listens to is almost its own instructions; what it complies with is still its own thoughts. But when hypnotized, the hypnotist's instructions replace the guidance and suggestions of consciousness. If the manas’ will is not firm and is successfully hypnotized, it will obey the hypnotist's instructions, frankly and without concealment revealing the secrets in its heart. The manas and the six consciousnesses have a master-servant relationship. The six consciousnesses are responsible for observing and cognizing the six sense objects, transmitting the information of the six sense objects, obeying the instructions of the manas, and using body, speech, and mind to express the thoughts and views of the manas. When the six consciousnesses are very weak, the thoughts and views of the manas cannot be revealed; many functions cannot be effectively exerted. But the manas can still attend to and cognize the objects of the six sense objects; it still has its own dominant thoughts.
After the six consciousnesses become weak or disappear, is there still the view of self (satkāya-dṛṣṭi)? Is this view of self the same as when the six consciousnesses exist? Is this view of self more obvious? Actually, the view of self is possessed by the manas; consciousness merely follows the view of self of the manas, expressing the view of self of the manas. In this case, the person is hypnotized; the six consciousnesses are weak or have disappeared. Does the manas show a strong view of self and self-attachment (ātma-grāha)? Actually, what has always been maintaining the self is the manas. Self-attachment originates from the view of self; without the view of self, there is no self-attachment. The strong self-attachment of the manas precisely shows the strong view of self of the manas.
XX. The Manas' Performance in Hypnosis Shows It Has the Mental Factor of Smṛti (II)
How is language produced? How are brainwaves produced? Why does one become unable to speak when the body is weak? Why, when the body is extremely weak, do brainwaves disappear? Why, when the manas fears leaking the password, does it extinguish thoughts, thus causing brainwaves to disappear? Instruments measure that brainwaves appear first, then language sounds. Language sounds are the function of consciousness, while brainwaves are entirely the manifestation of the manas having thoughts and ideas. Without the six consciousnesses, the manas still has mental activities; there are brainwaves. As soon as the manas has thoughts, brainwaves fluctuate. Brainwaves are unrelated to consciousness. The manas directly extinguishes its own thoughts; without thoughts, there are no brainwaves.
If the body is not weak and has energy, a stream of energy (qi) is generated at the dantian. When this energy flows up to the root of the tongue, language is produced. This shows that the activities of consciousness are regulated and directed by the manas; they revolve around the manas. When the manas does not want to speak, does not want to express thoughts, there is no language. When the manas does not want to use the brain, brainwaves fluctuate gently. What does this illustrate? It illustrates that the manas is the master, the king, the ruler; the six consciousnesses are servants, ministers. To capture the bandits, first capture the king. Practice is to exert effort on the manas; changing the manas is the true path.
Does the manas have the mental factor of smṛti? In hypnosis, because the manas has mental contemplation, brainwaves can appear; without mental contemplation, there are no brainwaves. Wanting to achieve a certain goal is the mental factor of desire (chanda). Does the manas have the mental factor of desire? In hypnosis, the manas wanting to protect the secret in its heart extinguishes thoughts; this wanting to protect is the mental factor of desire. Clearly understanding and decisively comprehending sense objects is the mental factor of decisive understanding (adhimokṣa). Does the manas have the mental factor of decisive understanding? In hypnosis, the manas clearly understanding the meaning of the hypnotist’s words, understanding the hypnotist’s purpose, is the mental factor of decisive understanding. The manas unwaveringly protecting the secret in its heart is the mental factor of concentration (samādhi). To protect the secret, closing off thoughts in the heart, is the mental factor of wisdom (prajñā) of the manas. All afflictive mental factors also primarily belong to the manas; the afflictions of consciousness all revolve around the manas; they are insignificant, easily arising and easily ceasing. As long as the manas has no afflictions, consciousness certainly will not have afflictions. If the king does not allow it, how can the servant do it?
Consider also the wartime period: Communist Party members captured by the enemy, subjected to inhuman torture to extract confessions, enduring unbearable physical and mental torment—those with strong willpower did not betray or sell out the organization until death. Was this consciousness being strong or the manas being strong? Does consciousness have faith or does the manas have faith? Is hatred of consciousness or of the manas? All dharmas depend on the manas. The manas deeply hates a person, yet outwardly uses the six consciousnesses to disguise itself, appearing to like this person very much. But a wise person can see at a glance that deep down it is hatred, not liking. In hypnosis, the dominant position and mental factors of the manas are clearly observed; the functional role of the manas is extremely important.
XXI. The Mental Power of the Manas Equals Karmic Force
The wisdom power (prajñā-bala) and mindfulness power (smṛti-bala) of the manas are certainly inseparable from concentration power (samādhi-bala); these three are absolutely inseparable. At the time of death, in the intermediate state (antarābhava), and after rebirth, everything relies on the wisdom power and mindfulness power of the manas. If the manas’ wisdom power is good, its mindfulness power is good; at the end of life, one relies on the mindfulness power of the manas to be reborn, determining the destiny of the next life. The mindfulness power of the manas is equivalent to karmic force (karma-bala). If the manas’ wholesome aspiration is strong, right mindfulness is strong, indicating that through practice, the force of unwholesome karma has been changed; wholesome karma is greater than unwholesome karma. If the manas’ unwholesome thoughts are strong, unwholesome karma is strong; this person’s practice is ineffective; at the end of life and rebirth, one follows the stronger force. If the manas has not realized the Buddha Dharma, at the end of life and rebirth, one is not a sage but still an ordinary being, subject to the fate of an ordinary being, flowing in birth and death according to fate. If one does not strengthen the wisdom of the manas, does not rely on the wisdom of the manas, the practice of a lifetime is of no avail.
For example, recollecting the Buddha and reciting the Buddha’s name (nien-fo) is right mindfulness. If reciting the Buddha’s name has not permeated the manas, if the manas has not formed the habit of reciting the Buddha’s name and thus does not want to recite, at the end of life, consciousness is weak and cannot remember to recite the Buddha’s name, or is unable to recite; at this time, one will not resonate with the Buddha, cannot sense the Buddha coming to receive them, and must drift according to karma, flowing in birth and death. As a result, reciting the Buddha’s name for a lifetime only stores a few seeds; at the end of life, it does not take effect. Those who only grasp at consciousness, without deep study and practice, reap such results.
XXII. The Manas Must Have the Mental Factor of Smṛti to Unconsciously Recite the Buddha’s Name
If reciting the Buddha’s name and reciting sutras have not successfully permeated the manas, if the manas has no mental contemplation of reciting the Buddha’s name and sutras, no memory of the Buddha’s name and sutras, then it cannot occur that after consciousness wakes up, one finds oneself still reciting the Buddha’s name or sutras; or after consciousness finishes work, one looks back and finds oneself still reciting the Buddha’s name or sutras. Unconscious recitation of the Buddha’s name and sutras by consciousness is all directed by the manas; it is the manas consciously practicing. The manas likes to recite the Buddha’s name and sutras; consciousness, directed by the manas, no matter what it does, does not forget to recite the Buddha’s name and sutras. Therefore, the manas must have the mental factor of smṛti; it must have memory; it must also have decisive understanding (adhimokṣa); otherwise, the manas cannot be permeated, would not constantly think of reciting the Buddha’s name and sutras. From another perspective, the manas must also correspond with concentration power (samādhi), becoming habitual; persisting in one thing is concentration (samādhi); thus consciousness can consistently do one thing.
XXIII. Why Does the Manas Have Memory and Habits?
Without the supervision and guidance of consciousness, what does the manas base its consideration and choice on? It is based on the inertial cognition it has always inherited, called habits, also called experience. The manas has experienced countless major and minor people, events, and things, and has never perished, never been discontinuous; therefore, the manas has no “which life, which world”; it has no life after life; it has only one life. Its experience is extremely rich. Although the manas lacks rigorous logical thinking, reasoning, and analytical ability, the experience it has inherited and accumulated is sufficient for it to react quickly and cope with sudden events, with relatively few errors; it can be called experienced and skillful.
From this point, the manas absolutely has memory. If it had no memory, it would be cut off from itself and people/things from one second ago; it could not recall any people or events from one second ago; then the volition mental factor (cetanā) of the manas would not decide to evoke consciousness to cognize events from one second ago; the period before and after one second would be split into two disconnected sections; any dharma in the world could no longer develop. Let alone the manas enabling consciousness to recall childhood events; there would be no talk of past events; all undertakings might cease, because there is no continuity between past and present; forgetfulness would often occur, making normal life impossible.
XXIV. Does the Buddha Still Give Rise to Mental Activity and Thoughts?
Among the five object-determining mental factors (pañca viṣayāni-pratiniyata-caitasika) is the mental factor of smṛti. The Buddha’s eight consciousnesses all have the five object-determining mental factors; all have the mental factor of smṛti; therefore, all eight consciousnesses give rise to thoughts. With one thought, the Buddha can manifest countless Buddha lands and countless transformation bodies. The Buddha has thoughts; he has thoughts and contemplations. The Buddha’s first seven consciousnesses all have mindfulness; only the thoughts the Buddha gives rise to are all pure thoughts, without ignorance (avidyā). The Buddha’s eight consciousnesses are all consciousnesses of wisdom (jñāna-vijñāna). As long as it is a consciousness, it has mental factors; having mental factors means having thoughts and contemplations. The Buddha also has thoughts; the Buddha also ponders; he also has thoughts. The Buddha also contemplates certain sentient beings; he contemplates certain matters; regarding the matter of liberating sentient beings, the Buddha also thinks of strategies and methods.
Deluded mind (妄心) is the false mind; it is the consciousness that is produced, the consciousness that is not autonomous; the seven consciousnesses are all false minds. The seven consciousnesses of the Buddha are also produced; they are impermanent and illusory; they are also deluded minds. The thoughts produced by the seven consciousnesses are called false thoughts (妄念). The false thoughts of sentient beings and the false thoughts of the Buddha have an immense difference: The false thoughts of sentient beings have ignorance; the false thoughts of the Buddha are completely and thoroughly pure.
