Mental Factors of the Mind base\: A Practical Compass (Second Edition) (with over 30,000 additional words, reorganized)

Section 3: Manifestations of the Mental Factors of Hatred (Dvesha) Related to Manas

I. Hatred (Dvesha) as an Affliction is the Beginningless Ignorance (Anadi Avidya) of Manas

Does the affliction of hatred (dvesha) belong to beginningless ignorance (anadi avidya) or to ignorance with a beginning (adi avidya)? If hatred belongs to beginningless ignorance, then it has existed since time immemorial, residing within the Tathagatagarbha (Buddha-nature) as an affliction of manas (the mental faculty). After the arising of consciousness (vijnana), manas directly influences and transmits to consciousness, causing consciousness to also possess the mental factors of hatred. The wholesome and unwholesome mental factors of consciousness are initially transmitted from manas, depend on manas for their existence, and are later influenced by the environment. The mental factor of greed (raga) is most easily influenced by the environment.

If hatred belongs to ignorance with a beginning, meaning it arises only in the middle period of life, then when did sentient beings begin to have hatred? For what reason did hatred appear, and what was its cause? Neither Buddhist scriptures nor empirical observation provide evidence proving that the affliction of hatred has a beginning. Since it has no beginning, it is beginningless. Being beginningless, it corresponds to manas, not to consciousness. Consciousness acquires the mental factors of hatred only later through the influence and incitement of manas. Every person is born capable of anger; it requires no teaching or later learning. Therefore, manas has possessed the mental factors of hatred since beginningless time. For instance, actions like being furious and losing control are entirely manifestations arising from manas; bodily, verbal, and mental actions all obey the directives of manas. Only when manas is furious can the six consciousnesses act destructively. For example, in behaviors like flying into a rage out of humiliation, after manas feels humiliated, the six consciousnesses manifest the emotion of anger.

Whatever afflictions manas may have, consciousness cannot observe them without wisdom. Only after consciousness removes the obscurations of afflictions and transforms into wisdom (jnana) can it gradually observe the mental activities and functioning of manas. Without consciousness, it is even more impossible to observe the mental activities and functioning of manas.

All uncontrollable, involuntary mental activities belong to manas. The mind that wants to control is consciousness. Consciousness possesses reason and understands principles. When the rationality of manas is relatively weak, it relies on consciousness for management. Once consciousness fails to control manas, the afflictive emotions of manas become uncontrollable, like a flood breaching a dam. Sometimes, an outburst of rage occurs so suddenly that consciousness has no time to react; only after the outburst does consciousness become aware of its previous state. Some people, in a fit of anger, kill someone without thinking; only after killing do they feel fear and realize the severity of the act. Before killing, they did not think at all; they acted solely according to the willfulness of manas. Manas is imperious and very dominant; at such times, karmic retribution manifests. This shows that the hatred of manas sometimes overflows like a flood, and the rationality of consciousness plays no role whatsoever. If manas had no hatred, these events simply could not occur.

II. Evidence that Manas Possesses Hatred

The *Xianyang Shengjiao Lun* (*Treatise on the Elucidation of the Sacred Teachings*) states that hatred (pratigha) is the arising of the intention to harm sentient beings. This intention, whether due to habits accumulated over lifetimes or later discriminatory considerations, leads to the creation of unwholesome karma; this is the function of hatred. It further states that hatred also obstructs non-hatred (advesha) and increases the habitual tendency of hatred; this is also the function of hatred. The *Xianyang Shengjiao Lun* says that present greed fosters more greed in the future; similarly, present hatred not only causes immediate mental and physical unease, causing one to dwell in suffering (this is its immediate effect), but it also affects one in the future, causing more hatred to arise later. From the perspective of habituation, if one constantly habituates the seeds of hatred, hatred will increase more and more in the future (the above is quoted content).

The *Xianyang Shengjiao Lun* states that the intention of hatred has habits accumulated over lifetimes; this refers to the hatred of manas. It also mentions hatred arising from later discriminatory considerations, referring to the hatred of consciousness. It further states that present hatred also increases the habitual tendency of hatred, meaning it increases the habitual hatred of manas, causing more hatred to arise in the future. The meaning here is that both manas and consciousness possess hatred: one is due to habitual tendencies, the other is the result arising from discrimination.

From the *Xianyang Shengjiao Lun*, it can be seen that manas has intentions. It not only has intentions of hatred but also numerous other intentions—wholesome, unwholesome, and neutral. The intentions of manas delimit the intentions of consciousness and guide them. If manas had no intentions, everything would be silent, nothing would happen; we wouldn't need to cultivate concentration (dhyana) at all. Twenty-four hours a day, the mind would be in a state of concentration, which would be excellent. If manas had no intentions, it would be non-conceptual and non-active; we would forever abide in concentration. Therefore, manas must correspond to concentration. Cultivating concentration mainly subdues the intentions of manas, primarily calming manas down, preventing it from grasping everywhere, and avoiding excessive mental thoughts.

This illustrates that past patriarchs and great bodhisattvas held different views on the same Dharma, because each bodhisattva's meditative concentration (dhyana) and wisdom (prajna) differ, resulting in different insights (vipasyana). Which bodhisattva's insight is correct and in accordance with principle, and which is not yet ultimate, cannot be judged by sentient beings without great merit and wisdom, especially before the sixth and seventh consciousnesses transform into wisdom. Consequently, people often rely on the reputation, authority, and status of the bodhisattva to determine this. This is relying on the person, absolutely not relying on the Dharma, because when wisdom is insufficient, one cannot rely on the Dharma.

Therefore, I again advise everyone: if wisdom is severely lacking and one cannot correctly judge the meaning of the Dharma as it is, one should not express an opinion. Once a judgment or comment is wrong, it constitutes slandering the Dharma and the Sangha, and the karmic retribution is not light. At the same time, do not worship texts, reputation, or power. Do not assume that ancient, highly renowned written works are necessarily correct. The Buddha did not affirm that any bodhisattva's treatise is completely correct and without error, so we should not think so, blindly following ancient texts. Wisdom is the sole reliance. If there is no wisdom, then one should say nothing; choosing silence is the act of a wise person, not burdening one's future lives, nor obstructing one's path to enlightenment (bodhi).

III. Manifestations of Hatred in Manas

Gnashing one's teeth in hatred is a manifestation of the afflictive mental factors of manas. The hatred of consciousness is merely general hatred; it cannot cause teeth-gnashing. Changes in the body faculty are dominated and controlled by manas. Something being "carved into the bones and engraved on the heart" means it penetrates deeply into manas; this matter is firmly rooted in manas, not merely superficially remembered by consciousness, consciously or unconsciously. Otherwise, it could not be "carved into the marrow." Carving into the marrow signifies great depth; it only counts as deep when it reaches manas. In consciousness, it merely floats on the surface. "Engraved" (ming) also signifies great depth, not superficiality.

Being so frightened that one's heart trembles and gallops, shaking one's internal organs—this is not ordinary fear; it must have penetrated deeply into manas. Manas directly controls the body faculty, causing changes. Only after experiencing this heart-trembling fear can a person change themselves in the future, acting cautiously and prudently everywhere. This is decided by manas taking charge. Manas accepts the harsh reality, and change begins from the very core. If the fear does not reach a certain degree, it only touches the surface of consciousness, like a light sketch; manas does not accept it, and no change occurs at the core. These psychological phenomena are not too difficult to observe.

IV. Hatred in Manas Causes Hatred in Consciousness

When the conscious mind (vijnana) gives rise to hatred and anger, what mental activity is manas engaged in? What deliberation and decision-making is it doing behind the scenes that causes consciousness to become angry? How does manas deliberate on the content provoking anger, what mental activity does it have, that prompts consciousness to become angry? For example, when someone insults and abuses oneself, after this sensory object (dharmadhatu) is perceived by manas, the five universal mental factors (sarvatraga) begin to operate: attention (manasikara), contact (sparsa), feeling (vedana), perception (samjna), and then volition (cetana) involving deliberation, weighing gains and losses, and finally making the decision to give rise to hatred and retaliate. Consequently, facial expression changes, heartbeat changes, blood circulation changes, eyes change, glaring wide open. Consciousness arises, and there are bodily, verbal, and mental acts of retaliation. Sometimes, if manas cannot deliberate and decide what to do, it gives rise to consciousness. Consciousness begins with attention, contact, feeling, perception, and volition. After discernment, it decides to make a certain corresponding response, transmits it to manas, and manas then follows the decision: "Alright, act according to your decision." Thus, the bodily, verbal, and mental actions of the six consciousnesses arise.

The mental activity of manas behind consciousness is very difficult to observe; its mode of operation is extremely subtle and hard to know. If manas does not give rise to afflictions, the conscious mind cannot give rise to afflictions alone. For example, deep hatred, hatred that makes one gnash one's teeth—this is hatred that penetrates to the marrow, meaning it penetrates deeply into manas. From the depths of manas, it automatically and spontaneously reacts without conscious thought, without time for conscious deliberation; manas reacts, the physical body's facial expressions change, sometimes teeth clench, fists clench, ready to retaliate or fight desperately. If manas has no defiled mental activity and does not give rise to the affliction of hatred, consciousness cannot independently give rise to the mental activity of hatred, nor can it create unwholesome karma. The mental activities of the two are consistent, or nearly so, or one influences the other, and only then do they collude.

V. Absence of Hatred in Manas Equals a Third-Stage Practitioner (Sakadagamin)

If manas has no hatred, that's excellent. As soon as consciousness ceases, one becomes a Sakadagamin (Third Fruition practitioner) without hatred. After death, one is reborn as a Sakadagamin. Without severing the view of self (sakkaya-ditthi), without cultivating the first dhyana, an ordinary person could become a Sakadagamin simply by extinguishing consciousness. Even without extinguishing consciousness, if manas has no hatred, one is already a Sakadagamin. If manas lacks any affliction, it's all very good. As soon as one dies, one becomes a noble one (arya). Even while alive, one is a noble one; even in the womb, one enters as a noble one. In future lives, one needs little further practice; with slight insight, one can realize the fruition (phala) and quickly cultivate the first dhyana, sever afflictions, and again become a Sakadagamin. If manas further lacks ignorance (avidya), that's even better; one directly becomes a Buddha. Then you, I, he, she—we are all practicing here, which would be utterly superfluous; practice would be completely unnecessary. If manas has no ignorance, then there is no need to eliminate ignorance, no need to exhaust ignorance; one is originally a Buddha, so what is there to practice?

If manas had no hatred or afflictions, we would only need to sleep; as soon as consciousness ceases, every sleeping person would be a noble one. The consciousness and subtle sense faculties of a newborn infant are entirely new. If manas had no hatred or afflictions, then every newborn infant would be a noble one. Would we still need to practice so arduously? If manas had no hatred, infants would not become furious and lose control when they cannot get something; they would not wail loudly, nor would they get angry and hit people, nor say "Mommy is bad." When strangers want to hold them, infants would not push them away. Infants would never be unhappy, never pout, never throw tantrums or have emotional outbursts.

VI. The Unwholesome Actions of the Six Consciousnesses are Controlled by Hatred in Manas

Because manas has hatred, it directs the six consciousnesses to create unwholesome karma. Consciousness becoming angry for no apparent reason is caused by the hatred of manas. Consciousness, encountering a situation, tells itself not to be angry, cannot be angry, yet it becomes angry uncontrollably. This shows that manas does not heed the advice of consciousness and insists on being angry. When manas eliminates the mental factor of hatred and no longer directs the six consciousnesses to create unwholesome karmic actions, no longer engages in mutual retaliation with sentient beings, the deep-rooted knot of hatred is severed.

If one subdues only consciousness and not manas, then manas dominates consciousness; wherever manas points, consciousness must strike. One is still bound by the greed, hatred, and delusion of manas. If consciousness severs hatred but manas does not, once the hatred of manas arises, directing the six consciousnesses to kill, consciousness must inexplicably and helplessly go to kill, trembling with fear, thinking while killing that this should not be done, but what can it do?

So-called impulsive crimes are entirely controlled by manas. Consciousness may not even have time to think; it is led by manas. Only afterward, when consciousness reflects, does it begin to regret the great disaster it caused. Manas knows it has a grudge against someone from a past life, hence the hatred. Consciousness, however, knows this person is useful or beneficial, so it advises manas: when meeting this person, one must endure, fawn, and flatter him. But upon meeting the person, while fawning and flattering, one feels disgusted, wishing to beat him to death. This is manas reluctantly obeying the advice of consciousness. But as soon as consciousness relaxes its vigilance slightly, manas erupts, directing the six consciousnesses to perform hateful actions to retaliate against that person.

VII. Dialogue on Whether Manas Possesses the Mental Factor of Hatred (Part 1)

A: I believe hatred corresponds to manas. Otherwise, how could the consciousness of an ordinary person give rise to hatred? Manas must possess the nature of hatred and decisively generate hatred, then consciousness cooperates by giving rise to hatred. After hating, consciousness can still find many reasons to justify the hateful action just performed.

B: Sometimes, consciousness has not yet clearly deliberated whether this person or matter deserves hatred or whether hatred should arise, but manas has already caused the physical body to react and change—like hair standing on end, face flushing, eyes glaring wide, rapid breathing, accelerated heartbeat, tense expression, etc. This shows that manas reacts before consciousness; the mental activity of manas determines the mental activity of consciousness. The hatred of consciousness, or intense hateful actions, are determined by manas, directed by manas. The actions of consciousness cannot occur outside the control of manas; otherwise, manas would not be the master consciousness.

A: The hatred of manas, in many cases, is without reason; it is entirely an instinct.

B: Many bodily reactions are directly regulated by manas. Consciousness only later discovers changes in its own body and mind, indicating that manas, encountering disagreeable people or events, immediately manifests mental activity, which then influences consciousness. Sometimes it can influence it, sometimes not.

A: After hatred is expressed, consciousness immediately knows it was wrong. The reaction of hatred comes first; consciousness knows afterward. This shows that manas possesses the mental factor of hatred, or at least has the habitual tendency of hatred. However, the seeds of hatred are directly outflowed from the Tathagatagarbha.

B: Since manas has greed and delusion, it should also have hatred. These three are afflictions of equal standing because the attachment to self (atma-graha) gives rise to greed, hatred, and delusion. Manas itself does not create wholesome or unwholesome karma; it is non-defined (avyakrta). But because manas itself has afflictions, to please itself, it directs the six consciousnesses to create wholesome and unwholesome karma. This does not contradict the non-defined nature of manas. Manas does not know good and evil but can naturally have wholesome and unwholesome afflictive mental states. It itself does not know it has afflictions; otherwise, it could automatically and consciously change itself. But it cannot change itself; it can only be observed, controlled, and changed by consciousness. It cannot control itself because it does not know it has afflictive defilements.

A: Manas is very straightforward; it acts entirely according to habits. Consciousness discovers the mistake; trying to make amends all happens after the habit has manifested.

B: Some people, upon hating, strike out without thinking; they just do it. This shows that because manas has the habit of hatred, it directs the six consciousnesses to create hateful karma. Consciousness may not necessarily give rise to hatred initially; only after discerning the person and event can it give rise to hatred and hateful action. This requires a process, whereas the eruption of manas's habits has no process.

A: The hatred of consciousness arises because the hateful nature of manas has erupted. Consciousness finds many reasons to intensify the hatred, thus becoming angrier the more one thinks, flaring up the more one looks. Manas, discerning the thoughts of consciousness, then decides to retaliate. Consciousness thinks of many ways to retaliate. If reason is lost, major disasters occur; killing people is done this way. In this situation, the two are accomplices to each other; both lack reason.

B: When reason is lost, it means consciousness cannot think correctly nor control manas; both fall together.

A: In this situation, consciousness indeed cannot persuade manas. Manas then directs consciousness to create hateful karma. Afterward, consciousness reflects, realizes the severity of the matter, and feels fear.

B: If consciousness hesitates, it is consciousness consulting with or advising manas, or analyzing how to best handle the matter. The two are struggling and clashing; it is a contest between reason and habit. If manas continues to decide to hate, then the habit of manas has gained the upper hand. If it gives up hatred, then the reason of consciousness has gained the upper hand. There is also a situation: when an event occurs, manas does not hate initially. But consciousness thinks it over and decides the matter deserves anger and wants to hate. Manas, knowing this, may follow consciousness and decide to hate, or may not decide to hate. Ultimately, consciousness still obeys the decision of manas. Therefore, whenever hateful action by consciousness appears, manas must have decided to hate; its mind is defiled and impure.

VIII. Dialogue on Whether Manas Possesses the Mental Factor of Hatred (Part 2)

A: If manas (mano-vijnana) does not correspond to the root affliction of hatred and has no intention (cetana), how can the six consciousnesses create hateful karma? How can they act according to volition (pranidhana)?

B: The inherent nature of manas and the habits formed after being influenced by consciousness are different. The hatred of manas can be discussed in terms of habits or in terms of its inherent nature.

A: Manas is the consciousness that acts as master at all times and places. When sentient beings hate, if manas does not correspond to the root affliction of hatred, then manas is not hating at this time. Since the master consciousness, manas, has decided not to hate, can consciousness still defy the decision of manas and act as master by hating? How many master consciousnesses do sentient beings have? When sentient beings create karma like killing, sexual misconduct, or greed for wealth, are these actions the intention of consciousness or the intention of manas? Which consciousness acts as master and decides to do these things? If manas does not decide to kill, can the six consciousnesses go and kill? Can the six consciousnesses create actions that manas has no intention for and has not decided upon?

B: Clearly, they cannot. Consciousness always acts according to the will of manas. Consciousness often instructs manas; manas develops habits. Originally without hatred, it creates hatred by following the influence of consciousness.

A: Then why is it said that manas does not correspond to the root affliction of hatred? If that were truly the case, why would manas be influenced by consciousness to acquire hatred and act as master to create hateful karma? If manas truly did not correspond to the root affliction of hatred, then the manas of ordinary sentient beings would not act as master to create hateful karma. Thus, ordinary sentient beings, since beginningless time, should not have created hateful karma. But is this the fact? If manas does not correspond to the root affliction of hatred, can it act as master for consciousness to create hateful karma? Isn't the function of manas to act as master, deciding the actions of consciousness? If not, wouldn't that mean consciousness is the master and manas the servant? If consciousness is not controlled by manas, then studying Buddhism with consciousness would be far too easy.

B: Manas has poor discerning wisdom (prajna) yet must act as master. Sometimes, it has to follow the guidance and teaching of consciousness. Over time, manas inevitably becomes influenced. Hence, the worldly saying: "A lie repeated a thousand times becomes truth."

A: That cannot prove that manas does not correspond to the root affliction of hatred. If it did not correspond to the root afflictions and had no intention, would it act against its own mind to be the master for the conscious mind to create hateful karma? Only the manas of a Buddha, having completely purified the habits of greed and hatred, does not correspond to the root affliction of hatred nor to the habitual tendency of hatred; thus, manas no longer acts as master to create hateful karma.

The manas of us ordinary beings has habits of hatred that are too heavy; the root afflictions have not yet been removed, so it still corresponds to the root affliction of hatred and can constantly act as master to create such karma. If the habits of hatred were exhausted, it would not act against its own nature to create hateful karma that is contrary to its own mind. In specific details, consciousness only acts as an advisor. If the advisor has hatred, but the master manas has no hatred and does not correspond to hatred, manas would not act against its own mind to be an accomplice to the conscious mind and act as master. If consciousness could act as master to generate hatred, then who is the commander-in-chief, the master or the advisor? Like attracts like. If their inclinations were not the same, would manas act as master by obeying consciousness and being controlled by it?

B: The continuous erroneous teachings of consciousness can influence manas, causing manas to manifest this appearance of hatred. Manas itself does not know this is hatred.

A: But if it is said that manas has been influenced by hateful karma, yet also said that it does not correspond to the root affliction of hatred, this is contradictory. Only the manas of a Buddha does not correspond to the root affliction of hatred because its habits are exhausted and it is no longer influenced.

B: Correct. The manas of a Buddha is completely purified; it has no habits of hatred and cannot create unwholesome karma. Therefore, an enlightened person, whose consciousness possesses correct wisdom, no longer erroneously teaches and influences manas.

A: Since manas is influenced, it corresponds to the root affliction of hatred. If manas is not influenced, then it does not correspond to the root affliction of hatred or its habitual tendency. As long as manas is influenced, although it does not know this is hatred and hateful karma, at that moment it must correspond to hatred to act as master and create hateful karma. Although sentient beings study Buddhism, and consciousness wants to change the hatred of manas, it will not change in a short time; it will still frequently correspond to hatred. Therefore, in the practice of changing hatred, there will be a feeling of great discomfort. If it is said that manas does not correspond to the affliction of hatred, then it certainly cannot be influenced by the habits of hatred to form habits that are fundamentally incompatible with it.

B: Actually, manas is changeable; that is, influenced differently, it manifests differently, because its wisdom is inferior.

A: The manas of a Buddha is pure wisdom, without ignorance, and is no longer influenced.

B: The consciousness of a Buddha has transformed into the supreme wisdom of wonderful observation (pratyaveksana-jnana); it no longer uses wrong views to influence manas. Manas is also no longer influenced and is ultimately pure.

Conclusion: Manas is the master consciousness and is non-defined (avyakrta). Non-defined means that manas itself lacks the capacity to create wholesome or unwholesome karma and cannot specifically discern wholesome or unwholesome karma. However, it still possesses defiled afflictive nature and afflictive mental factors. Therefore, it can act as master, causing the six consciousnesses to follow its habits and create defiled, afflictive karma. After creating it, it still does not know whether it is wholesome or unwholesome, but the result certainly accords with the nature of manas. Otherwise, manas could not act as master directing the six consciousnesses to create unwholesome karma. All bodily, verbal, and mental actions of the six consciousnesses are directed by manas as master; they cannot act as master to create karma themselves.

If manas were pure, it absolutely could not direct the six consciousnesses to create unwholesome karma, unless manas became confused. But manas has no state of confusion; there is no mental factor of confusion. Therefore, the final conclusion is that what the six consciousnesses execute and create are all commanded and directed by manas. The heavier the defilement of manas, the more fiercely the six consciousnesses create. It is impossible for manas to be pure while consciousness is defiled; only consciousness can be pure while manas is still defiled. Consciousness transforms first; manas is harder to transform because consciousness can discern the principles of Buddhist practice, while manas cannot directly discern them. The habits of manas are deep-rooted, and it does not know good from bad; it needs to rely on the guidance of consciousness to transform itself. Therefore, the transformation of the defiled nature of manas must necessarily occur later than that of consciousness.

IX. The Distinction Between Hatred and Unintentional Killing

The more important and valued something is to manas, the more attached its mental activity manifests. The eighth consciousness (alaya-vijnana) records this mental activity more profoundly and clearly. In the future, the eighth consciousness more easily outputs the karmic seeds, and the karmic retribution manifests quickly. For example, in the matter of killing a person, because of ignorance and karmic force, manas has a deep karmic knot with someone and heavy hatred towards them; it will drive consciousness to premeditate killing that person. The six consciousnesses, cooperating with manas, use the opportune moment and certain means to kill this person. Killing at this time is intentional killing and killing out of hatred. The act of killing itself, plus the hatred, makes the killing karma heavy. Because the eighth consciousness also records the mental activity of manas and consciousness, it records the degree of defilement of the mind. When it outputs seeds in the future due to conditions, the suffering retribution received will be heavy.

If manas does not continuously apply attention (manasikara), does not continuously give rise to volition (cetana), then towards this person, it is without intention, not hatred. Although the six consciousnesses killed a person, it was not intentional killing arising from hatred; there was no hateful mental activity. It was only due to karmic force that the person was killed unintentionally. The eighth consciousness records the act of killing but does not record the hateful mental activity of manas and consciousness because manas had no hateful mental activity intending to kill at that time. The eighth consciousness does not record hateful actions without cause.

When the eighth consciousness outputs seeds in the future due to conditions, the suffering retribution experienced by the five aggregates (skandhas) will be slight; one may also be killed unintentionally by others. Those who kill out of hatred will in turn be killed out of hatred in the future, and they also have the inherent offense (duskrta) of hatred; upon death, they will fall into hell to receive retribution. For unintentional killing, there is no inherent offense; one may not necessarily fall into hell. Whatever the mental activity of the seventh consciousness is, the eighth consciousness must clearly and accurately record it, and the karmic retribution will also be accurately manifested. Therefore, even when doing the same thing, different mental states result in different karmic retribution; this is true for both wholesome and unwholesome deeds.

X. Consciousness May Not Understand the Reason for Manas's Hatred

When some people are angry, consciousness continuously tries to control their emotions for an hour or even longer, yet the emotions of manas still remain uncontrolled. This shows that when the afflictions of manas are heavy, they are indeed difficult to regulate. Often, after hatred arises, one (consciousness) still does not know why one became hateful. If one hates without knowing why, then it is not consciousness itself hating; the hatred of consciousness can find causes and reasons. Consciousness does not understand the hatred of manas; consciousness considers the anger to be without cause. When it doesn't know why, consciousness thinks it is without reason. Actually, the reason manas is angry cannot be known by consciousness. Because consciousness is ignorant of manas; it cannot accurately grasp the psychology of manas. All emotions of manas are considered inexplicable and unreasonable by consciousness. Only when consciousness gives rise to great wisdom and understands the psychological characteristics of manas can it grasp the mental state of manas, adjust its mental attitude, and subdue its afflictions.

XI. Corrections Regarding Several Statements About Manas

Question: Someone said: "Manas has a peculiar habit unknown to ordinary people: it often craves the 'flavor' of hatred. For example, some people cannot stand others doing well; as long as others are stronger than them, they give rise to hatred. Even worse, some even take pleasure in harming the lives of sentient beings. Manas is also two-faced: one side is defiled, the other is pure. Therefore, the Yogacara school calls it the 'basis of defilement and purity' (klista-suddhasraya), because one side relies on the eighth consciousness, Tathagatagarbha, which is eternal and pure, and the other side relies on the six active consciousnesses, which are constantly changing and defiled. For this reason, students of Yogacara know manas as the basis of defilement and purity." Are the above statements appropriate?

Answer: The vast majority of the habits of manas are unknown to ordinary people because ordinary people lack sufficient concentration and wisdom to realize manas. Also, because of the obscurations of afflictions, without transforming consciousness into wisdom, they cannot observe the functioning of manas and cannot accurately know the mental activity of manas. Hence, there are many misunderstandings. Those who have not eliminated afflictions, who have not transformed consciousness into wisdom, have manas fully endowed with all afflictions. The greatest afflictive habits are greed and hatred. If manas is to give rise to greedy mental activity, it must believe that the object of greed is useful to itself, that it likes it, feels comfortable and happy, and satisfies its preferences, interests, and vanity.

When hatred manifests, when one is angry, what "flavor" is there? This statement is very strange because hatred is a mental factor (caitta), a mental activity of the conscious mind. To say that manas craves its own hateful mental activity is fundamentally illogical. Hatred itself is an action that harms body and mind; it is even unpleasant. Who likes to be unhappy and work against themselves? Unless one has masochistic tendencies, ordinary people do not like hatred; they try to avoid it whenever possible. Even if one wants to retaliate against others, it hurts others seven parts and damages oneself ten parts. Ordinary people do not like this. Therefore, to say that manas craves the "flavor" of hatred is absolutely untrue. On the other hand, "flavor" is the consciousness's feeling towards the objects of the six senses (sight, sound, smell, taste, touch, and mental objects). The conscious mind can crave feelings towards objects, especially pleasant and comfortable feelings; it will not crave the unpleasant feelings when it is angry. There is no logic in this.

People with strong hatred frequently give rise to hateful actions. They vent their inner anger onto others to calm themselves down. Therefore, people with particularly strong hatred will commit violence against others to vent their hatred. Only after hatred is vented can they feel somewhat comfortable or even happy. Some people, unable to find an object to vent their emotions on, vent on themselves or on objects, and only then can their mood calm down. Only a very few special people are like this; most people are not. But this also does not prove that they crave the "flavor" of hatred. Hatred is hatred; greed is greed. No one likes hatred, but there is no choice; manas simply has hatred and erupts from time to time.

The explanation of "basis of defilement and purity" in the second paragraph is incorrect. The true meaning of "basis of defilement and purity" is that manas is the basis and source of the purity and defilement of the six consciousnesses. Whether the six consciousnesses are defiled or pure depends on manas. Because manas is the master consciousness, it can guide the actions of the six consciousnesses according to its own mental activity. Therefore, the mental activity of the six consciousnesses depends on the mental activity of manas. If manas is defiled, it will inevitably direct the six consciousnesses to create defiled karma. If manas is pure, it will inevitably direct the six consciousnesses to perform pure actions, or the six consciousnesses will operate little or not at all.

Manas has relied on the Tathagatagarbha since beginningless time to arise and function; it relies on the Tathagatagarbha to perceive all dharmas. Yet it has never relied on the purity of the Tathagatagarbha to become pure; it has always been defiled. Therefore, the Tathagatagarbha is not the basis of purity for manas. Only after truly realizing the Tathagatagarbha can one gradually rely on the purity of the Tathagatagarbha to transform one's own defiled mental activity, becoming increasingly pure.

On the other hand, although manas relies on the six consciousnesses to perceive the six sense objects and create bodily, verbal, and mental actions, the defilement of manas is innate; it exists without being influenced by the six consciousnesses. Without the six consciousnesses, manas is still always defiled. Conversely, in the cycle of the six realms (samsara), manas continuously transmits its defilement to the six consciousnesses, teaching them greed, hatred, and delusion. The six consciousnesses, in turn, contact the defiled environment in samsara and transmit the acquired greed, hatred, and delusion back to manas, thus increasing the defilement of greed, hatred, and delusion in manas. Therefore, the defiled nature of manas is not born from relying on the six consciousnesses. However, for manas to transform into purity, it must rely on the six consciousnesses' habituation to the Buddha Dharma. Only when the six consciousnesses are pure can manas gradually become pure. Conversely, if manas is pure, the six consciousnesses are less likely to be influenced by the defiled environment and will inevitably be pure.