The Mind Faculty and Consciousness

Chapter Four: The Relationship Between Consciousness and the Mental Faculty (2)

21. Many dharmas are manifested by the Tathagatagarbha surrounding the will and thoughts of the mental faculty. Whatever the mental faculty thinks or believes, the Tathagatagarbha accordingly manifests it. This is because the Tathagatagarbha contains the four great seeds, capable of projecting the four great seeds, absorbing the four great seeds within matter, and then manifesting new material phenomena (rūpa dharmas). The Tathagatagarbha also contains consciousness seeds, which are projected to form the six consciousnesses, responsible for executing the instructions of the mental faculty. The mental faculty itself has no seeds; it cannot manifest material or mental dharmas; it merely has thoughts and ideas.

There is an experiment: when hypnotized, the conscious mind is suppressed, its discriminative power is weak, and it cannot distinguish between plain water and sugar water. When the mental faculty is told it is sugar water, it mistakenly believes it is sugar water, even though it is actually plain water, because the mental faculty cannot clearly discern subtle material dharmas. When the mental faculty is deeply convinced it is drinking sugar water and not plain water, the Tathagatagarbha, complying with the mental faculty, replaces the four great elements of the plain water with those of sugar water, absorbing it into the body, so that the body's blood contains sugar components.

The mental faculty, because it cannot distinguish directions like east, west, south, and north, is easily deceived. It must rely on the subtle discrimination of the conscious mind to guide and restrain it, so that the mental faculty can attain correct knowledge and views. Therefore, learning and practicing Buddhism entirely rely on the conscious mind's rational contemplation to guide the mental faculty in realizing the Dharma and attaining liberation.

22. Sometimes, when we face familiar people or events, we suddenly cannot recall them. The conscious mind recalls and searches repeatedly but still cannot remember. At this time, the required content of the dharmas (objects of mind) is not present; it is because the mental faculty cannot momentarily grasp that dharma-object or karmic seed, so the conscious mind cannot perceive it. Later, the mental faculty does not give up and continues to search and grasp in the background. At some point, it manages to grasp the karmic seed. Then the conscious mind will recall it inadvertently: it was so-and-so or such-and-such event, encountered or happened at a certain time. The self (conscious mind) feels it was a sudden recollection, but actually, the mental faculty had been grasping and searching all along, without giving up. Therefore, utilizing this point, we can engage in Chan (Zen) meditation to investigate a Dharma principle. As long as the practice can penetrate deeply into the mental faculty, then the mental faculty will deeply grasp and hold onto it in the background, thus embedding the practice deeply within the mind. One day, when conditions mature, the conscious mind will realize enlightenment or understand the contemplated Dharma principle. Therefore, any Dharma, as long as it penetrates deeply into the mental faculty, will resolve the problem.

The habits of the mental faculty have been carried since beginningless kalpas. It naturally understands what is important and what is not. It constantly seeks to protect the interests of the self's five aggregates (skandhas). It can distinguish priorities regarding what is useful to itself. The wisdom and cognition of a mental faculty that understands Buddhist principles differ from one that does not; the decisions it makes are also different. It possesses extremely many miraculous functions and roles, awaiting our continuous exploration, which requires profound Buddhist wisdom. The deeper the wisdom of the path (道种智, *dharmadhātu-jñāna*), the easier it is to know more about the functional nature of the mental faculty.

23. Among the eight consciousnesses, the eighth consciousness (ālaya-vijñāna) is the chairman, the seventh consciousness (manas, mental faculty) is the CEO, the sixth consciousness (mano-vijñāna, conscious mind) is the manager, and the five sense consciousnesses are the staff. The mental faculty acts as the master of all dharmas. If it does not want the conscious mind to be busy with matters of the three realms, the conscious mind must rest. If the mental faculty does not want to be reborn in the Pure Land of Ultimate Bliss, the conscious mind cannot go there; no matter how much the conscious mind recites the Buddha's name, it is useless. Moreover, if the mental faculty does not firmly decide to recite the Buddha's name, the conscious mind cannot recite it either. This is the relationship between the mental faculty and the conscious mind, which is very deep, subtle, and complex.

24. Question: The operation of the physical body is primarily led by the first six consciousnesses, such as active behaviors like eating or exercising. Some are led by the mental faculty, such as emergency reactions where there's no time for thought. Others are led by the eighth consciousness, such as the aging and pathological changes of the physical body. Is this understanding correct?

Answer: The operation and activities of the physical body appear on the surface to be activities of the first six consciousnesses, but they are all commanded, led, and controlled by the mental faculty. Any activity of the six consciousnesses is regulated, commanded, and decided by the mental faculty; they cannot act independently.

All dharmas are dominated and led by the mental faculty and karma, regardless of scale or detail. The conscious mind cannot lead; it can only assist the mental faculty in leading. Ultimately, the one who makes decisions and takes charge is the mental faculty. Although the conscious mind has its own choices and decisions, it must follow the approval of the mental faculty. If the mental faculty disagrees, any decision made by the conscious mind is useless and cannot be realized. The activities of the five aggregates are led by the mental faculty, with the six consciousnesses obeying and operating in harmony with it. The mental faculty can continuously exert its leading role based on the constant discrimination of the six consciousnesses. Without the auxiliary discrimination of the six consciousnesses, the mental faculty cannot continue to lead. Various emergency reactions are solely led by the mental faculty; the six consciousnesses can only cooperate and cannot serve as advisors or assistants.

The aging and pathological changes of the physical body, etc., appear on the surface to be led by the eighth consciousness. However, the eighth consciousness has no initiative whatsoever; it is a non-active mental nature and does not lead the arising of any dharmas. Its ability to manifest all dharmas is passive, pulled by karmic seeds and karma, moving according to karma, and also influenced by the mental faculty, turning according to it, lacking initiative.

25. The division of labor and cooperation between the mental faculty and the conscious mind can be illustrated with a specific example. For instance, when sleeping, if the blanket is kicked off and the body feels cold, the mental faculty discerns this situation and wants to cover itself with the blanket but cannot handle it directly. The Tathagatagarbha discerns the mental faculty's volition (思心所, *cetanā*), so it manifests a dream for the mental faculty to resolve this matter. The conscious mind then dreams of being in a cold environment, feeling cold and wanting to cover with a blanket. The mental faculty then decides to cover with the blanket. At this time, the mental faculty cannot distinguish between the dream and reality; it treats the dream state as reality and makes the decision. The conscious mind also does not know if it's a dream or reality; it treats the dream as real and complies with the mental faculty's decision to cover with the blanket. However, the consciousness that can cover with the blanket is no longer the solitary consciousness (獨頭意識, independent mental consciousness) but the sense-accompanied mental consciousness (五俱意識, *pañca-sahaja-mano-vijñāna*), meaning the body consciousness also arises to help cover with the blanket. The mental faculty's inability to distinguish dream from reality is due to lack of wisdom (無慧), but its ability to think of a way to handle it is wisdom (慧). Its ability to discern the body's special condition is also the mental faculty's discerning wisdom. The specific analysis and handling belong to the duty of the conscious mind. This is how the two cooperate and divide labor.

26. The relationship between the mental faculty and the conscious mind is like that between a person and a microscope or magnifying glass. Because human vision is limited and cannot discern extremely subtle material dharmas, one uses precision instruments to assist observation. The person and the instrument observe simultaneously; whatever degree the instrument observes, the person discerns to that degree; whatever the instrument observes, the person discerns that much. Simultaneously, based on the instrument's discernment and the content it reflects, the person contemplates and judges the object of observation, step by step directing the instrument's observation direction, angle, and location, finally reaching a conclusion and making an overall decision.

The mental faculty is like the person; the conscious mind is like the instrument utilized and controlled by the person. For things too subtle, the mental faculty can only rely on the conscious mind's observation, analysis, contemplation, and judgment. The mental faculty, based on the conscious mind, then conducts its own pondering and judgment, draws conclusions, makes decisions, and the six consciousnesses then carry them out.

If the material dharmas encountered can be discerned by the person (mental faculty) alone, there is no need to frequently use precision instruments, as it is troublesome. If the mental faculty can roughly discern the encountered dharmas without needing very subtle discernment, it doesn't need the conscious mind to cooperate in observation and discernment. Then the conscious mind would not know what the mental faculty has discerned, what its mental state is, or how it handles things. Unless the conscious mind possesses the wisdom of subtle observation (妙觀察智, *pratyavekṣaṇā-jñāna*), can it know the mental state of the mental faculty.

From this, it can be understood that every move of the conscious mind cannot escape the control of the mental faculty, unless the conscious mind can deceive the mental faculty, persuade it, and make it agree with its own mental state, wishes, and thoughts. It's like a robot wanting to escape human control—it's extremely difficult unless an unexpected situation occurs, such as poorly designed or disordered programming. If one can distinguish the internal relationship between the mental faculty and the conscious mind, and their respective functions, one can effectively grasp one's own practice, increase one's wisdom, and promote progress on the path.

27. Some people often talk about money being external to the body, indicating they do not care about wealth. Yet, when it truly comes to donating money to help others, they refuse to give even a single coin. This is because the specific decision to donate lies with the mental faculty; the conscious mind cannot act autonomously. If the mental faculty is very stingy, it is unwilling to donate money. Therefore, many people's conscious mind says one thing, but the mental faculty does another. If the mental faculty is greedy and stingy, there will be no actual action. Regarding what stingy and greedy people say, we'd better not take it seriously.

28. Question: When the mental faculty makes a decision, what role exactly does the conscious mind play? The mental faculty can make decisions through the conscious mind, so how much weight does the conscious mind carry? Under what circumstances can the conscious mind sufficiently reverse the mental faculty's decision? Under what circumstances does the mental faculty still act willfully? Where is the key point for the conscious mind to change the mental faculty's choice?

Answer: The relationship between the conscious mind and the mental faculty is as follows: The conscious mind is the assistant of the mental faculty, helping it to discern, analyze, and contemplate. It is the advisor of the mental faculty, devising strategies for its decisions. The conscious mind is the supervisor of the mental faculty, capable of guiding and controlling it. The conscious mind is the servant of the mental faculty, submissive and obedient, even if unhappy inside, it must obey outwardly. The conscious mind is the instigator of the mental faculty, often inciting it to do things it shouldn't. The conscious mind is the teacher of the mental faculty, sometimes needing to contemplate rationally to guide the mental faculty out of the pitfalls and quagmires of habits.

As long as it's not something the mental faculty is particularly accustomed to or familiar with, it is willing to seek help from the conscious mind and listen to its opinions and views. As long as it doesn't involve particularly urgent or critical matters, the mental faculty will let the conscious mind devise strategies. As long as it doesn't touch the mental faculty's bottom line or provoke or anger it, the mental faculty will allow the conscious mind to express opinions. As long as it's not something the mental faculty is particularly interested in, particularly attached to, or particularly greedy for or averse to, the mental faculty is willing to let the conscious mind conduct more contemplation and analysis, submitting the results to the mental faculty for reference. In the opposite circumstances, the mental faculty cannot listen to the conscious mind's views; it takes its own judgment as standard and makes decisions alone and quickly.

When the mental faculty is very greedy or very hateful, it will not listen to the conscious mind's suggestions but will act willfully. When the conscious mind cannot explain clearly or articulate the reasoning, the mental faculty will act willfully. When the reasons given by the conscious mind are insufficient, the mental faculty will also act willfully without changing a bit. When the conscious mind can directly perceive (現量, *pratyakṣa*) the advantages, disadvantages, gains, and losses of a matter, when it can explain the reasoning with sufficient evidence, when it can present indisputable facts to the mental faculty, then the mental faculty will change its mind and decision. The key for the conscious mind to change the mental faculty lies in its ability to reveal the truth and grasp solid evidence, as well as accurately analyze the gains and losses. Then the mental faculty can only obediently comply, thus transforming its habits.

The weight of the conscious mind is certainly significant. Through rational contemplation or the temptation of benefits, it can lead the mental faculty by the nose, pulling it onto the right path, enabling it to gain wisdom, sever afflictions and habits, eradicate all ignorance, and ultimately transform consciousness into wisdom (轉識成智, *āśraya-parāvṛtti*). For the conscious mind to change the mental faculty, it must constantly cultivate correct Buddhist teachings, contemplate rationally and attentively, contemplate meticulously, and best of all, directly perceive all dharmas with solid evidence. Then it will have the ability to guide the mental faculty, making it comply with the conscious mind's guidance, rational contemplation, and direct perception. For the conscious mind to reverse the mental faculty's decision, it must contemplate the harmfulness of that decision to itself. The more thorough the contemplation, the closer to reality, the more it can influence and change the mental faculty. If the conscious mind contemplates unclearly, not thoroughly, with unclear facts and no evidence, not direct perception, the mental faculty cannot be persuaded and will still act willfully.

29. Feelings of worship and various other mental states are all expressed by the conscious mind and created jointly by the six consciousnesses. All the thoughts of the mental faculty, if they are to be expressed or realized, must have usable tools and media. Without media, the mental faculty is helpless.

Using media like the conscious mind, the five sense consciousnesses, and the body faculty, the mental faculty can create all dharmas, express all emotions, mental states, thoughts, plans, wishes, etc. Without these media, it can do nothing. In reality, the mental faculty makes the most possible use of the eighth consciousness, which it itself does not know. The eighth consciousness is even less aware of being used, and even if it knew, it wouldn't care—its mind is vast. If, through learning and practicing Buddhism, the sixth and seventh consciousnesses attain a mind as vast as the eighth consciousness, then practice has reached its end; no further practice is needed. If the conscious mind expresses unclearly or incomprehensibly, the mental faculty loses patience and chooses not to speak.

30. Karmic actions are primarily the mental actions of the mental faculty.

Are the dharmas created in the absence of the conscious mind considered karmic actions? Do they bear karmic results? They still belong to karmic actions, bear karmic results, and moreover, being actions arising dependent on karma, they are even more so karmic actions. For example, when the mental faculty and the Tathagatagarbha go together to take rebirth, without the participation of the conscious mind, this karmic action is immense—it is the largest and most crucial among all karmic actions, a decisive one, determining the destiny of sentient beings in the cycle of birth and death, and is one of the links in the twelvefold chain of dependent origination (十二因緣). Because the mental faculty has ignorance, it necessarily produces karmic actions of birth and death and necessarily goes to take rebirth, complying with birth and death. If it is said that the mental faculty going together with the Tathagatagarbha to take rebirth does not constitute a karmic action, then there would be no karmic actions whatsoever in the three realms.

When the mental faculty and the Tathagatagarbha together go to the Pure Land of Ultimate Bliss to create a lotus flower, without the participation of the conscious mind, this karmic action is also very great. It is an absolutely wholesome karmic action, determining that after death, the being will be directed to the Pure Land, free from the bondage of birth and death in the impure world of the five turbidities. In the future, under the guidance of Amitabha Buddha, they will realize the mind and see the nature (明心見性), then fly to the ten directions to widely benefit sentient beings.

When the mental faculty and the Tathagatagarbha together disturb others, together bless others, together go into others' dreams, together alert others, and when turning over in sleep without consciousness and crushing a newborn, etc.—all these are karmic actions. There are wholesome, unwholesome, and neutral ones; all bear karmic results. As long as there is mind and action, it is karma and bears karmic results. Crushing a newborn while turning over in sleep at night without consciousness is unintentional; it is non-definitive karma (無記業, *avyākṛta karma*), but it also bears karmic results. The immediate result is the pain of losing the child; the future result might also be being crushed unintentionally. This is a painful result, not a neutral one. Non-definitive karma does not necessarily result in neutral consequences. "Unintentional" means without the conscious mind, but the mental faculty is present. The mental faculty is also unintentional, without specific intent, but as long as there is action, there is karma and karmic results.

Karma is primarily the karma of the mental faculty, corresponding to it; it is the process of the mental faculty's mental actions creating karma. The mental actions of the mental faculty sometimes require the cooperation of the six consciousnesses; sometimes the six consciousnesses cannot cooperate, so there is no participation of the six consciousnesses in the creation, but it is still a karmic action and bears karmic results. If the mental faculty does not want to create karma, no karmic action appears, and the six consciousnesses will not arise to create karma. Therefore, it is said that the mental faculty is the master of karma creation, the owner of karmic results; this is true for both wholesome and unwholesome karma.

31. Which is the recipient of karmic results, the mental faculty or the conscious mind?

Some say that since the mental faculty does not feel pleasure or pain, it is not the recipient; the mental faculty does not receive the results. Actually, the mental faculty is the recipient; the six consciousnesses are merely the tools and agents for the mental faculty to receive results. Because when the six consciousnesses are absent, sentient beings are still within karmic results. Regardless of whether the six consciousnesses exist or not, as long as the sentient being exists, that existence itself is a karmic result. Moreover, the physical body is the karmic result body. It is because the mental faculty takes the physical body as "I" that the mental faculty has a karmic result body; the result is upon the mental faculty, making it receive the result.

Firstly, the matter of entering the womb, dwelling in the womb, and exiting the womb is the karmic result of the mental faculty. Taking rebirth and entering the womb is the affair of the mental faculty. What kind of physical body and living environment one has is what the mental faculty cares about most; therefore, the karmic result is what the mental faculty cares about most. Dwelling in the womb, exiting the womb, and the living conditions throughout life are also what the mental faculty cares about most. Whether one enjoys blessings or suffers throughout life is what the mental faculty cares about most. Therefore, the mental faculty is the recipient of results. Secondly, death and the destination after death are even more matters of concern to the mental faculty. At the time of death, the mental faculty struggles, unwilling to die; even if suffering unbearably from illness, it does not decide to leave the body, refuses to exhale its last breath and abandon the body, unwilling to leave family and loved ones. Even as a vegetative state, it refuses to leave and change bodies, still clinging to the faint activities of the five aggregates, continuing to endure painful karmic results.

The mental faculty takes the suffering of the five-aggregate body as its own suffering, the suffering of the six consciousnesses as its own suffering, the pleasure of the five-aggregate body and six consciousnesses as its own pleasure, and the feelings (受, *vedanā*) of the five-aggregate body and six consciousnesses as its own feelings. But when the six consciousnesses are absent, the mental faculty still must endure all feelings of pleasure, pain, and neutrality, and all karmic results. For example, the pleasant feeling in the state of non-perception (無想定, *asaṃjñā-samāpatti*) and in the Heaven of Non-Perception (無想天, *asaṃjñā-deva*) is endured by the mental faculty alone. The pleasant feeling in the state of cessation (滅盡定, *nirodha-samāpatti*) is endured by the mental faculty alone; without the conscious mind, the conscious mind does not endure it. The painful feeling of entering and dwelling in the womb must be endured by the mental faculty alone; there is no conscious mind to endure it. The painful feeling at the time of death and unconsciousness must be endured by the mental faculty alone; without the conscious mind, the conscious mind does not endure it. When sleeping, whether the sleep is peaceful or uncomfortable, it is endured by the mental faculty alone. Even if any accident occurs during sleep, such as being burned to death, etc., it is endured by the mental faculty alone; without the conscious mind, the conscious mind does not endure it.

Even when the conscious mind is present, any feeling of the conscious mind is closely related to the mental faculty. Everything endured by the conscious mind is equivalent to the mental faculty enduring it; the mental faculty cares deeply about the feelings of the conscious mind. Because the conscious mind is one of the "I"s of the mental faculty, possessed by it, its assistant and prop. To experience the conscious mind is equivalent to experiencing the mental faculty; the mental faculty absolutely does not want the conscious mind to suffer painful results, not even minor suffering. For example, parents are the heads of a household; whatever suffering or pleasure the children encounter, the parents also experience suffering or pleasure accordingly. When others repay or retaliate against the parents, they may do so indirectly by repaying or retaliating against the children. To experience the children is equivalent to experiencing the parents; the children's honor, disgrace, life, and death are closely linked to the parents.

The mental faculty is the root from which the conscious mind arises. The conscious mind arises dependent on the mental faculty as a condition. The mental faculty is like the parent of the conscious mind; the conscious mind receiving results is equivalent to the mental faculty receiving results. Therefore, when the five aggregates suffer, the mental faculty seeks to avoid it; when the five aggregates experience pleasure, the mental faculty clings to it without letting go. In summary, the mental faculty is the recipient of karmic results, the true owner of the karmic outcome.

32. The Mental Faculty is the Root of the Conscious Mind

"Root" (根, *indriya*) means the basis or support upon which something depends. For example, a large tree depends on its roots to live. A child depends on the father to be conceived but is directly born from the mother. Eye consciousness depends on the eye faculty to arise; the six consciousnesses depend on the six faculties to arise; the conscious mind depends on the mental faculty to exist. However, the six consciousnesses are directly born from the Tathagatagarbha; the six faculties are merely the fundamental conditions for the arising of the six consciousnesses.

All matters must be traced to their root; only by finding the root and solving the source can the problem be thoroughly resolved. To solve the problem of the cycle of birth and death since beginningless kalpas, to solve the problem of ignorance, to solve the problem of defiled karmic seeds, we must trace back to the root and source. We cannot just focus on the branches and leaves; cutting off the branches and leaves, they will still regrow. To prevent the branches and leaves from growing, cutting off the root can solve the problem thoroughly. The mental faculty is the root of the conscious mind. The mental faculty determines the conscious mind; it determines the direction of the six consciousnesses. Only by solving the problem of the mental faculty can the problem of the six consciousnesses be solved. Although solving the problem of the mental faculty requires the conscious mind to act as the forerunner and assistant, ultimately it must be implemented upon the mental faculty.

Countless people cannot clarify the relationship between the mental faculty and the conscious mind; they all think the conscious mind is the ultimate dharma and focus their efforts on the conscious mind. But solving the problem of the conscious mind while leaving the mental faculty unresolved means the mental faculty will still determine the cultivation and actions of the conscious mind—the weeds grow back; it's equivalent to not solving the problem.

33. Question: I have a heavy habit of doubt; the power of this doubting thought is very strong. When there is no strength to think within the mind, I tell myself to observe this thought, do nothing, and let the mental faculty slowly ponder by itself; eventually, there will be a result. What is happening here?

Answer: The conscious mind can introspect its own thoughts. After observing them, it gains a certain level of understanding of the thoughts and can analyze and contemplate the right or wrong of its own doubts. As for the final result, how to treat and handle it, that is the matter of the mental faculty. The conscious mind will then transmit what it has discerned to the mental faculty and no longer interfere with the mental faculty's thinking. The mental faculty will then slowly and quietly ponder and finally clarify its doubts, knowing whether the doubting thought is right or wrong, knowing how to handle it, and thus remove the doubt.

34. Why is the Power of the Conscious Mind Sometimes Greater Than That of the Mental Faculty?

Because the conscious mind has strong analytical and contemplative abilities and relatively high wisdom, it can clearly observe the ins and outs of matters. The mental faculty cannot observe carefully or analyze, so it has to listen to the suggestions of the conscious mind as an advisor. Often, the mental faculty also cannot make up its mind and has to follow the arrangements of the conscious mind. If it were not like this—if the mental faculty lacked wisdom and also did not listen to the conscious mind's analysis, contemplation, and advice—the mental faculty would always decide according to its own habits, would never understand principles, would never embark on the path of learning and practicing Buddhism, and would never be able to sever afflictions or become a Buddha. In a family, the parents make decisions, but sometimes they also have to listen to the children's opinions and satisfy their demands. The same for a country; the president also listens to public opinion. Therefore, sometimes the power of the conscious mind seems greater than that of the mental faculty; the mental faculty must follow the guidance and suggestions of the conscious mind to handle matters well.

35. The Master-Servant Relationship Between the Mental Faculty and the Conscious Mind

All dharmas are what the mental faculty, as the master, needs. The six consciousnesses serve the master mental faculty; they must obey the master's commands. Of course, the master sometimes also listens to the servants' opinions and suggestions. For example, if the mental faculty wants to drink water, after the Tathagatagarbha discerns this, it will give birth to the six consciousnesses to perform the act of drinking water. The conscious mind is responsible for considering how to drink water, what the entire procedure and steps are. Then, together with the body consciousness and eye consciousness, it takes the cup and pours water. What kind of water the mental faculty wants to drink, the conscious mind must prepare that kind of water. When the mental faculty wants to drink, the conscious mind arranges the time. Finally, the six consciousnesses together drink the water, completing the task of drinking water. It should be said that the seven consciousnesses (or eight consciousnesses) together complete the work of drinking water.

If the mental faculty does not want to drink water, the six consciousnesses will not arise to perform the act of drinking. The conscious mind is never as important as the mental faculty. The conscious mind is a dharma born according to the needs of the mental faculty, at any time and place, decided by the mental faculty. It is in a subordinate position, serving the mental faculty, and must serve it well. If the conscious mind cannot serve the mental faculty well, the mental faculty will become unhappy, feel uncomfortable, even become emotional, or depressed and troubled, or mentally unstable. If the conscious mind seriously defies the mental faculty for a relatively long time, the mental faculty will develop problems; it may become mentally disordered, schizophrenic, or perhaps go mad.

When the mental faculty wants to hear a sound, the six consciousnesses must be born to distinguish the sound. Wherever the mental faculty points, the six consciousnesses must go to handle matters. But during the process of handling matters, the conscious mind can randomly provide suggestions to the mental faculty or make requests; if the mental faculty approves, they can be acted upon. The six consciousnesses must obey the instructions of the mental faculty. If the mental faculty has thoughts regarding the six sense objects (六塵, *ṣaḍ-viṣaya*), the six consciousnesses must arise to realize the mental faculty's thoughts. If the mental faculty has no thoughts and does not want to create anything, the six consciousnesses will not appear. This master mental faculty has great power. Often, the six consciousnesses are unknowingly dispatched by the mental faculty to run around, blindly doing many things without knowing why. Whatever the mental faculty wants the six consciousnesses to do, they must do.

If we cultivate and realize the Buddha Dharma without applying effort to the mental faculty, only applying effort to the conscious mind, then after the effort is used, the conscious mind ceases, and it is useless. If we want to realize the fruit (證果, attain a stage of enlightenment) only on the conscious mind, after realization, it ceases, and it is also useless; in future lives, we will still be in the cycle of birth and death, still covered by ignorance. Severing ignorance only on the conscious mind is useless; the ignorance of the mental faculty is the fundamental ignorance (根本無明). Because the problem of birth and death lies in the ignorance of the mental faculty, the root of the twelvefold dependent origination is the ignorance of the mental faculty. Therefore, our initial effort on the conscious mind is to influence and cultivate the mental faculty. The conscious mind is like a mouthpiece, a tool for transmitting messages; it can also help the mental faculty analyze and contemplate, ultimately letting the mental faculty confirm and thus change itself. This is the most fundamental and ultimate purpose of learning and practicing Buddhism.

Once the mental faculty is changed, the conscious mind's function of influencing it ends. Afterwards, the mental faculty can lead the conscious mind to solely create wholesome karma. The conscious mind belongs to a subordinate position; it is an advisor and messenger. Most of the time, the mental faculty can use it; very rarely, it may not use it. When not used, the conscious mind is nothing. For example, if we want to ask a leader for help with a matter, first we must let a secretary understand and clarify the matter. The secretary is like the conscious mind. The secretary then reports clearly to the leader. Only after the leader clearly understands what it is about can they decide to help us, and the matter is accomplished.

The conscious mind is like a gatekeeper. If we want to enter to see the leader, we must pass through this gatekeeper. But if we stop at the gatekeeper and cannot pass the gatekeeper's checkpoint, we will never see the leader. From ancient times to the present, how many people have revolved around the conscious mind, never finding the door? We always think about wanting to attain enlightenment (開悟), but we guard the conscious mind, revolving outside, not entering the mental faculty, not letting the mental faculty cultivate and realize, so we cannot attain enlightenment. If the gatekeeper allows us to see the leader, but the leader says no, then we cannot see the leader to solve the problem; whatever the gatekeeper says is useless. Only if the leader permits can we enter and solve the matter. Therefore, no matter how good the Buddha Dharma is, it must be cultivated, realized, and confirmed by the mental faculty—letting the mental faculty realize the selflessness of the five aggregates and realize the Tathagatagarbha. After the mental faculty realizes it, it leads the six consciousnesses to walk the path and perform wholesome deeds, attaining wholesome results.

36. Regarding the Functions of the Five Aggregates, Is the Mental Faculty or the Conscious Mind Primary?

The "aggregate" (陰, *skandha*) in the aggregate of consciousness (識陰, *vijñāna-skandha*) means covering or obscuring. Not only do the six consciousnesses cover up the true functions of the eighth consciousness, but the seventh consciousness also covers up the functions of the eighth consciousness. The key is: for whom is it covered? Who is covered and fails to recognize the functions of the true master? The functions of the six consciousnesses cover up the functions of the eighth consciousness, making the mental faculty feel that the functions of the six consciousnesses are so real that it cannot see that they are all functions of the eighth consciousness. This causes the mental faculty to generate mistaken perceptions, so it grasps the aggregates of feeling, perception, mental formations, and consciousness (受想行識陰) as the self and as real.

But does the mental faculty also grasp its own nature of grasping, dominating, clinging, and attachment as the self and as real? The key lies in whether the mental faculty has the ability to introspect itself, whether it can observe its own functions. The Buddha said that all eight consciousnesses have the self-witnessing portion (證自證分, *svasaṃvitti*), all have introspective ability, though the strength varies, and whether the conscious mind can discover this introspective power. Why must it be discovered by the conscious mind? Because the conscious mind is used by the mental faculty for the affairs of the five-aggregate body. The conscious mind can handle the affairs of the five-aggregate body well. The mental faculty hides behind the scenes, only commanding and operating covertly. The conscious mind operates and executes openly. If the conscious mind does not understand the situation, it cannot help the mental faculty handle matters.

The introspective power of the mental faculty exists in all sentient beings. It's just that the conscious mind lacks great wisdom; before transforming consciousness into wisdom (轉識成智, *āśraya-parāvṛtti*), it cannot observe it. Although the mental faculty knows all dharmas, it relies on the conscious mind to observe them. If the conscious mind cannot observe them, it is as if it does not know, and the mental faculty's knowing seems useless. After the mental faculty knows, to handle matters, it must rely on the conscious mind. If the conscious mind does not know, it cannot handle matters.

Many people can only observe the functions of the conscious mind itself; they all regard the functions of the conscious mind as their true functions and do not regard the functions of the mental faculty as the most primary and important. Regarding dharmas that the conscious mind does not understand or cannot observe, many people refuse to acknowledge their existence and firmly deny them. Almost all people take the knowing of the conscious mind as knowing. If the conscious mind does not know, they think they do not know. If they do not know, they say it does not exist. This is the thinking logic of the vast majority of people; this logic is wrong. Sentient beings, without great wisdom, cannot recognize any of their mistakes, let alone correct them. Since sentient beings cannot recognize their own mistakes and ignorance, do not know they are in extremely many misunderstandings, then there is no way to emerge from the misunderstandings. Fog will always be before their eyes; they cannot see anything clearly. This is ignorance (無明, *avidyā*). The heavier the ignorance, the harder it is to have the wisdom to see the facts clearly, and the harder it is to attain liberation.

The mental faculty also has the introspective ability of the self-witnessing portion; it can observe its own functions, regardless of whether the conscious mind can observe this point or whether the conscious mind acknowledges it. Moreover, the mental faculty takes these functions of itself as real and grasps them, not knowing they are all functions of the eighth consciousness. Only after truly realizing the mind and seeing the nature (明心見性) does the mental faculty suddenly realize: "Oh, it's not like this!" Therefore, severing the view of self (斷我見, *satkāya-dṛṣṭi-prahāṇa*), realizing the mind and seeing the nature, realizing any fruit, understanding any fact—all are realized and understood by both the mental faculty and the conscious mind together. This is extremely important.

37. Why Can the Conscious Mind Perceive the Aggregates, Sense Bases, and Realms?

The reason the conscious mind can perceive the aggregates (五蘊, *pañca-skandha*), sense bases (十二處, *dvādaśa-āyatana*), and realms (十八界, *aṣṭādaśa-dhātu*) is because the mental faculty perceives them first and then decides to discern them thoroughly; only then can the conscious mind perceive the aggregates, sense bases, and realms. If the mental faculty cannot perceive the various appearances of the aggregates, sense bases, and realms, the conscious mind cannot perceive them. How is the conscious mind born? The mental faculty interacts with mental objects (法塵, *dharma-viṣaya*); if the mental faculty wants to act, the eighth consciousness gives birth to the conscious mind to create actions. If the mental faculty, after contacting mental objects, does not want to act, the eighth consciousness will not give birth to the conscious mind to create actions. Therefore, if the conscious mind perceives the appearances of the aggregates, sense bases, and realms, it must be because the mental faculty first perceived them! There is no principle that the mental faculty does not perceive the appearances of the aggregates, sense bases, and realms!

At all times, moment by moment, the mental faculty must rely on the eighth consciousness to perceive the appearances of the aggregates, sense bases, and realms; it cannot be separated from them for an instant. Even in dreamless sleep, even in unconsciousness, even in the state of non-perception (無想定), even at death before leaving the body, even in the intermediate state (中陰身, *antarābhava*), the mental faculty always stays with the aggregates, sense bases, and realms, always perceives them—unless there are no aggregates, no five aggregates.

If there is a dharma the mental faculty does not perceive, the conscious mind cannot perceive it. In regard to which dharma, if there is no mental faculty, there certainly cannot be the existence of the conscious mind, let alone the conscious mind being able to perceive it. The mental faculty and mental objects as conditions give rise to the conscious mind—this is the sacred teaching of the World-Honored One, his sacred words spoken personally; how could there be any contradiction? That the mental faculty silently encompasses all dharmas is spoken personally by the World-Honored One in the Śūraṅgama Sūtra; how could there be any contradiction?

38. Whose Mental Actions Belong to the Conscious Mind When Instigated by the Mental Faculty?

When the expression of the conscious mind itself is autonomous and voluntary, its mental actions belong to the mental faculty that controls it. When the mental faculty is instigated by a powerful conscious mind and expresses mental actions, those actions similarly do not belong to the mental faculty but to the conscious mind. Although the mental faculty is the decider, it is forced, not deciding automatically. For example, parents instigate a small child to steal something. The child, being too young, has no independent opinion and cannot disobey, so it has to obey the parents. Then the act of stealing reflects the greedy nature of the parents; the stolen goods belong to the parents and are controlled by them. Similarly, a master instigates a dog to take a neighbor's things; it is the master who has the intention to steal, not the dog. The dog has no autonomy; it must obey the master. The stolen goods belong to the master, not the dog. If the dog steals something alone, not instigated by the master, the goods belong to the dog; it is the dog itself that has the intention to steal.

For example, when a person uses a knife to chop firewood, it is the person who chops the wood, not the knife. Although the knife directly chops the wood, the knife has no intention to chop; the wood belongs to the owner, not the knife. Another example: a driver hits someone with a car; it is the driver who hit the person, not the car. The driver must compensate the other party for the loss; the car cannot compensate. For example, a master orders a servant to carry water or make gold utensils; only after completing the task is the servant given payment. The water carried by the servant, the gold utensils made, all belong to the master; these tasks are done by the servant for the master, so the master should bear the responsibility.

The servant supports the master, so of course the master must give the servant some remuneration. The mental faculty supports the conscious mind, so of course it gives the conscious mind some concepts. Ultimately, the merits and faults, rights and wrongs, are borne by the master, the mental faculty. The causes and effects of the five aggregates throughout lives and deaths are still to be endured by the mental faculty. The conscious mind brushes itself off and leaves; the results are all handled and borne by the mental faculty. Going to heaven or entering hell is led by the mental faculty taking the eighth consciousness. Becoming a Buddha or patriarch is led by the mental faculty taking the eighth consciousness and also leading the five aggregates and six consciousnesses—the whole family, big and small, going to become Buddhas and patriarchs.

39. Dharmas Unobservable by the Conscious Mind Do Not Mean They Do Not Exist

There is some difference between the mental faculty's pondering and the conscious mind's analysis. The conscious mind's analysis is relatively subtle, with clear reasoning; the mental faculty cannot be so meticulous; it can only know the general idea, consider the rough outline, know the coarse situation. If there is a dharma the mental faculty cannot contact, the six consciousnesses even less can contact and discern it. The mental faculty can perceive all dharmas; all dharmas are the perceived aspect (相分, *nimitta*) of the mental faculty. The five aggregates and eighteen realms can be perceived by the mental faculty; therefore, the five aggregates and eighteen realms are the perceived aspect of the mental faculty.

If the mental faculty has various feelings, can the conscious mind observe them? For example, a mute person eats bitter herbs, feels the bitterness but cannot speak; can others know he feels bitter? Bitterness is a feeling experienced by one's own mind; others can only guess. If no one knows the mute ate bitter herbs, they cannot even guess. If the person eating the bitter herbs has impaired taste, he will not feel bitter; others guessing he feels bitter would be wrong. When the conscious mind lacks wisdom, guessing the mental actions and feelings of the mental faculty often also results in wrong guesses.

All actions of the mental faculty must be expressed through the conscious mind; then the conscious mind or others can know them. If the mental faculty cannot express itself through the conscious mind, can we conclude that the mental faculty has no mental state or mental actions? If the conscious mind does not know, if it cannot observe a dharma, can that represent the non-existence of that dharma? Obviously not. Ordinary people (凡夫, *pṛthagjana*) cannot observe the Tathagatagarbha, so they say it does not exist, is not real—this is not truthful speech. Similarly, if the conscious mind cannot observe the mental state of the mental faculty, making definitive conclusions about the mental faculty is also inappropriate, especially for those who have not yet attained enlightenment. Only after severing the obstructions of afflictions, after transforming the mental faculty and conscious mind into wisdom, can the conscious mind gradually have the wisdom to directly observe the operation and mental state of the mental faculty, but even then it may not be able to observe too much or too accurately.

40. The Current Task for Ordinary People is to Strive for Swift Actual Realization

When the conscious mind is absent, regardless of whether the mental faculty can introspect itself or not, since the conscious mind is absent, how can it know? Consider two people, A and B. Can A introspect himself? When B is not present, how to judge? If B's eyes are obstructed, even if facing A directly, how to observe and judge A's mental actions? The conscious mind of ordinary sentient beings is like B with obstructed eyes; it cannot directly observe and judge whether the mental faculty has a certain mental action or not. Therefore, I advise ordinary sentient beings to just practice diligently in silence, preparing for actual realization. Do not make definitive conclusions about the mental faculty; do not make definitive conclusions about the Dharma of Consciousness-Only wisdom (唯識種智). This is far, far removed from their own actual direct observation and practice.

How do we know the mental faculty is exerting effort, investigating, or pondering? When you feel there is always a topic (話頭, *huàtóu*) or a state of doubt (疑情, *yíqíng*) in your mind, it is the mental faculty investigating and pondering. The focus of thought is always on the topic; there is always doubt in the mind—even without obvious thinking, analysis, or consideration, those doubting thoughts cannot be shaken off—this is the mental faculty investigating.

41. The Master-Subordinate Relationship Between the Mental Faculty and the Conscious Mind

If the mental faculty wants to drink water, the six consciousnesses will arise to boil water, pour water, make tea, and then drink it. If the mental faculty does not want to drink water, the six consciousnesses will not arise to do all these things. The conscious mind is never as important as the mental faculty; it can never be the master because the conscious mind is a dharma that is born, decided by the mental faculty whether to arise or not. It is in a subordinate position, serving the mental faculty, and moreover must serve it well. If it serves poorly, the mental faculty becomes uncomfortable and may become emotional. When the mental faculty truly becomes emotional, the conscious mind sometimes feels baffled. The conscious mind is more rational than the mental faculty; the mental faculty is more emotional than the conscious mind. If the mental faculty wants to hear a certain sound, the conscious mind must obey the command of the mental faculty to come and distinguish that sound. If the mental faculty wants the six consciousnesses to arise, they immediately arise; if the mental faculty does not want the six consciousnesses to arise, they do not arise; whatever the mental faculty wants the six consciousnesses to do, they must do.

In learning and realizing the Buddha Dharma, if effort is not applied to the mental faculty but only to the conscious mind, severing ignorance on the conscious mind is useless; after the effort is used, the conscious mind ceases. If realizing the fruit is only on the conscious mind, after realization, it ceases, leaving the mental faculty still covered by ignorance; then we will continue in the cycle of birth and death. Because the problem of birth and death lies with the mental faculty; the key of the twelvefold dependent origination lies with the mental faculty. Cultivating the conscious mind is ultimately to influence and change the mental faculty. The conscious mind is like a mouthpiece, an advisor, and an assistant, helping the mental faculty make decisions and devise strategies, ultimately reversing the ignorance of the mental faculty and changing it. After the mental faculty changes, the conscious mind no longer needs to influence it; the two then cooperate to create wholesome dharmas.

The conscious mind is in a subordinate position; the mental faculty can use it or not use it. When not using it, the conscious mind is nothing. From ancient times to the present, countless people have revolved around the conscious mind, never finding the door. We always want to attain enlightenment; if we do not cultivate to the level of the mental faculty, we cannot attain enlightenment. No matter how good the Buddha Dharma is, it must be recognized by the mental faculty. Once the mental faculty recognizes it, it will exercise restraint; it will selectively let the six consciousnesses create karmic actions, not wanting to create meaningless actions anymore. If the mental faculty feels everything is meaningless, not only will the six consciousnesses create less, but they will also cease to arise. Finally, the mental faculty itself will also cease and enter nirvana.