Guide to the Cultivation and Realization of the Manas: Part One

Chapter 5: The Relationship Between Manas and Consciousness (2)

18. During Deep Concentration, Consciousness Can Reason and Manas Can Deliberate

The mind that can reason and infer is consciousness. When reasoning and inferring, the surface-level reasoning thought belongs to consciousness, yet simultaneously, manas is deeply deliberating in the background. Both consciousnesses are operating concurrently. Without manas, consciousness cannot reason. When concentration is stronger, manas possesses greater strength and engages in more focused deliberation, enabling the derivation of correct and reasonable conclusions. Manas will then firmly endorse these conclusions.

19. Why Can Consciousness Abide in a Thought-Free Concentration State?

Some say that recollection is entirely the function of consciousness, with no involvement from manas. Consciousness indeed can recollect, but consciousness is a dharmic phenomenon arising from causes and conditions; it arises only when causes and conditions are present, and does not arise when they are absent. What causes and conditions prompt consciousness to arise and recollect? Why is it that consciousness can recall? Naturally, it is because manas recalls past events, causing reflected images (独影境) to appear. When the sense faculty (根) and its object (尘) contact, manas intends to act. The eighth consciousness (ālaya-vijñāna) accords with the mental activity (心行) of manas, and only then does consciousness arise and engage in recollection; otherwise, consciousness cannot arise. Therefore, whether consciousness can recollect depends on whether manas is focused on past events and whether it seeks to understand certain matters. If manas does not dwell on the past and has no mental activity, consciousness will not arise, much less engage in recollection, thought, or manifest various emotions.

If manas has no mental activity and does not intend to create any dharmas, consciousness can abide in a thought-free state. If manas has mental activity and intends to create dharmas, consciousness will inevitably accord with manas's intention and act; it cannot remain in a thought-free state. Therefore, the thought-free concentration state of consciousness is entirely determined by manas and is controlled by manas. If manas grasps at other dharmas, consciousness cannot settle into concentration.

When consciousness is thought-free, manas can similarly be thought-free, or if thoughts arise, they may not affect consciousness. If manas has no intention to create anything, consciousness can still remain thought-free.

20. The Hidden Secret and Primary Cause Behind the Operation of Consciousness

Since consciousness is a dharmic phenomenon arising from causes and conditions, it lacks autonomy. It cannot, by itself, decide to abide in a thought-free state, nor can it, by itself, decide to generate thoughts and mental stirrings. All its activities are directed and controlled by manas. Consciousness arises from the causal condition of manas and mental objects (意法因缘生意识); it arises from the contact between the sense faculty (根) and its object (尘). However, even when manas contacts mental objects, if manas makes no choice whatsoever, consciousness still will not arise, much less engage in any creation.

Therefore, to discuss how consciousness functions while ignoring the directing consciousness (作主识) and the root of consciousness (意识的根) is baseless talk, incomplete, unreliable, and can lead to many errors without one realizing it. The key reason problems arise is insufficient concentration power (定力) and the lack of direct perception (现量) during contemplation (观行), making it impossible to deeply observe the relationship between manas and consciousness, to profoundly observe the hidden secret and primary cause behind the operation of consciousness, forgetting the non-autonomy of consciousness and overlooking the master behind consciousness. Therefore, no one should be overly confident when expounding or discussing the Dharma; blind confidence is arrogance.

21. Manas is the Basis for the Defilement and Purity of the Six Consciousnesses

The six consciousnesses lack inherent nature (自性); they cannot determine anything for themselves or be their own master. This is because the six consciousnesses are phenomena that are produced; hence, they are without substance (无体) and not free (不自在). Their apparent functions are all bestowed by the Tathāgatagarbha (如来藏) and originate from it. If any dharmas possess inherent nature, it also originates from the Tathāgatagarbha; objectively speaking, it is also the inherent nature of the Tathāgatagarbha.

The source of the defilement of the six consciousnesses lies in manas and originates from manas. If manas is defiled, the six consciousnesses are inevitably defiled; if manas is pure, the six consciousnesses are inevitably pure. Manas is the basis for the defilement and purity (染净依) of the six consciousnesses. The arising and manifestation of all dharmas necessarily involve the accompaniment of the seventh and eighth consciousnesses (七八二识) and are the result of their operation.

22. Manas is the Relay Station Connecting the Tathāgatagarbha and Consciousness

Manas is the relay station connecting the Tathāgatagarbha and consciousness, taking things from the Tathāgatagarbha for consciousness to experience and discern. Manas is not only a relay station; it can also remember the events of countless eons it has experienced. These events simultaneously exist as seeds (种子) within the Tathāgatagarbha. Manas is always in accord and consistent with the seeds. When a certain event is needed, manas prompts consciousness to recall it, manas then delivers the event to consciousness, and consciousness recalls it and can proceed to handle it.

23. Can Manas Provide Delusional Seeds to Consciousness?

The delusions (妄想) of consciousness are indeed triggered by manas; the content and direction of the delusions are provided by manas and regulated by it, reflecting the wishes and intentions of manas. However, the seeds, and indeed all seeds, are still provided by the Tathāgatagarbha. Only the Tathāgatagarbha can store the consciousness seeds (识种子) and dharmic seeds (法种子) used for delusion. Manas cannot store any seeds because it is not an entity, is subject to birth, death, and change, and lacks freedom and autonomy. If manas could provide seeds, there would be two storehouse consciousnesses (能藏心体), which would lead to chaos. In reality, when manas has the intention and decision to engage in delusion, the Tathāgatagarbha, knowing this, cooperates by outputting the seeds necessary for delusion, including the consciousness seeds, enabling consciousness to engage in delusion. Manas only needs to initiate the delusional grasping; this will facilitate the appearance of delusion. It is the driving force and source of delusion. The ultimate source is still the Tathāgatagarbha; ultimately, all dharmas flow forth from the Tathāgatagarbha.

24. Consciousness Must Understand Principles to Control the Habitual Tendencies of Manas

Question: Sometimes I know my mental activity (心行) is unwholesome and not in accordance with the Dharma, yet I cannot control it, and unwholesome mental activity manifests. Afterwards, although I feel remorse, when the same situation occurs again, I still cannot control myself. What should I do?

Answer: This is because consciousness knows that its (manas's) mental activity is unwholesome, but consciousness's persuasive power is weak; it cannot persuade manas and thus cannot control the habitual tendencies (习气) of manas. Consequently, it still acts according to the mental activity of manas. To regulate manas, consciousness needs to understand principles more thoroughly and repeatedly persuade and advise manas. Then, the power of manas's habitual tendencies will gradually weaken.

To discover the unwholesome habitual tendencies within oneself (manas), consciousness must be awakened, clearly know, and understand what is incorrect and what is correct. Even if it cannot control manas's habitual tendencies, this awareness is still very beneficial. When encountering the same situation later, the mind will hesitate. When consciousness contradicts manas many times, manas will no longer stubbornly adhere to erroneous mental activity. In this way, the unwholesome habitual tendencies of manas are successfully transformed through conditioning (熏习).

25. When Will Manas Cease to Be the Hidden Operator Behind the Scenes?

When consciousness lacks awareness, does manas have awareness? When manas has awareness, do we, consciousness, know it? Without consciousness, who observes manas? Even when consciousness is present, the vast majority of sentient beings fundamentally cannot observe manas. Consequently, the functions of manas are buried and misunderstood. When manas introspects itself, consciousness cannot discern it, and manas cannot express it. Thus, we cannot clearly, rationally, and truly understand the functions of manas, forcing manas to remain the hidden operator, director, and decision-maker behind the scenes.

When will manas cease to be the hidden operator, director, and decision-maker behind the scenes and come to the forefront? What defines the foreground and background? It is defined by the level of wisdom of consciousness. For manas to come to the forefront, consciousness must possess very powerful wisdom and observational power. For consciousness to possess powerful wisdom and observational power, it must, after realizing the mind (明心), possess the concentration power (禅定力) of the first dhyāna (初禅) or above. At this time, the stage of fruition (果位) is around entering the first ground (初地); generally speaking, it is after the first ground, when afflictions are eradicated, and both consciousness and manas have transformed consciousness into wisdom (转识成智). At this stage, it is not that manas comes to the forefront; rather, consciousness finally possesses sufficient wisdom to observe manas, and the functions of manas are no longer buried.

26. Why Do Some People Always Treat Manas as a Fool?

The consciousness of the vast majority of people, lacking wisdom and the wisdom of subtle observation (妙观察智), cannot observe manas and thus does not understand it, leading them to treat manas as a fool. Only consciousness that has transformed into wisdom and possesses the wisdom of subtle observation can directly perceive (现量) the operation of manas, thereby uncovering manas's profound and subtle essential nature, functions, and mental factors (心所法). Transforming consciousness into wisdom requires possessing the concentration of the first dhyāna, eradicating afflictions, becoming a Bodhisattva of the first ground or above, and possessing the wisdom of consciousness-only (唯识种智). Only when consciousness is free from obscurations can it clearly observe the operation of manas. Simultaneously, manas has also transformed into wisdom, possessing great wisdom, and its mental factors differ from those of Bodhisattvas below the first ground.

27. Consciousness Not Observing Manas's Mental Factors Does Not Mean They Are Absent

Consciousness and manas are in an observer-observed relationship. However, consciousness not observing manas's mental factors does not mean that manas's mental factors do not exist; this is due to consciousness's ignorance and delusion (愚痴无明). Just as consciousness not observing the eighth consciousness does not prove the eighth consciousness does not exist. What mental activity manas has during sleep is indeed unobservable to ordinary people. This does not prove manas has no mental activity. The Buddha can know all mental activity of manas at any time.

The vast majority of manas's mental activities are unobservable to ordinary consciousness, but this does not mean manas does not have that much mental activity. In practice, one should apply logical thinking well. Only by diligently improving logical thinking ability, combined with contemplation of dharmas in concentration, can one effectively enhance wisdom, continuously dispel ignorance, observe more and deeper dharmas, and realize more and deeper principles.

The eight consciousnesses (八识心王) at the Buddha stage cannot be observed by anyone; therefore, they cannot be used as evidence in one's debates. The eight consciousnesses before the Buddha stage can be observed partially by Bodhisattvas on the grounds (地上菩萨); therefore, others also cannot use them as evidence in debates. Anything not personally observed cannot be used as evidence in debates.

28. Only When Consciousness Contemplates in Concentration Can It Condition Manas

The objects of consciousness include mental objects (法尘) of reflected images (独影境) and mental objects that appear simultaneously with the five sense objects (五尘). The recollection, delusion, and fantasy of solitary consciousness (独头意识), etc., all take reflected images as objects. Reflected images are relatively easy to observe and judge as illusory shadows. When the eye sees form, it is less easy for consciousness observing mental objects to determine they are shadows.

Because the mind is focused on contemplation, concentration arises. Manas grasps less at the body and dharmas, leading to the light ease, comfort, and other concentration states in the body. As long as the mind is relatively focused and possesses concentration, the dharmic principles contemplated and observed by consciousness are easily accepted by manas. Once manas accepts them, changes in states occur, and various concentration states manifest.

Contemplating like this daily is an enhancement of wisdom for both consciousness and manas; naturally, concentration will also strengthen. At the beginning of contemplation, there is more non-valid inference (非量) and inference (比量). In the end, the component of direct perception (现量) becomes increasingly greater, and the mind increasingly recognizes the illusory and unreal nature of the five-aggregate world (五蕴世间). Contemplation has a certain process. As concentration power strengthens, the wisdom of contemplation also strengthens. Strengthened wisdom promotes the strengthening of concentration. For dharmas realized through contemplation, confirmation by consciousness is relatively easy; confirmation by manas is not. Confirmation by consciousness alone brings no change in body or mind. The degree of transformation corresponds to the degree of manas's confirmation.

Consciousness sees everything as illusory and unreal. Why, when encountering a situation, does it get carried away by the situation and turned by it? It is because the state realized by consciousness's contemplation has not yet gained manas's approval, has not penetrated deeply into manas's mind. Consequently, when encountering a situation requiring a decision, manas's decision aligns with past habits, treating the situation as real.

At the beginning of contemplation, the depth and breadth of contemplation are insufficient, the scope is relatively narrow, and various dharmas cannot be interconnected. Thus, it cannot effectively condition and influence manas. If manas grasps at fewer objects and the ignorance in the mind is not very deep, and if one has not accumulated immeasurable karmic obstacles of birth and death over beginningless eons, then manas can possess wisdom like consciousness. Even with insufficient evidence, it can determine a reasonable conclusion, thereby realizing the truth. But manas is not like this, which is why our practice and realization are so difficult.

29. The Knowing of Consciousness Must Condition Manas to Be Useful

Many people, when afflicted, negatively impact themselves and others. Consciousness knows it shouldn't be this way but is powerless. Consciousness cannot control manas; it can only let manas's afflictions manifest and be manipulated by manas. Consciousness knows it shouldn't, but its knowing is not detailed; manas does not know, so it cannot avoid affliction. For consciousness to avoid creating karmic afflictions, it should carefully contemplate the consequences of affliction to condition manas. Once manas understands the principles, consciousness can control manas and avoid affliction.

Manas, carrying ignorance and afflictions, goes to future lives; consciousness does not go to future lives. Therefore, whatever consciousness learns, knows, and understands must be transferred to manas; otherwise, once consciousness ceases, manas, due to ignorance and afflictions, will take rebirth without good karmic results. Two birds in the forest are not as good as one bird in the hand. If what consciousness knows, understands, and learns is not stored in the warehouse, once consciousness ceases, there will be no usable seeds in future lives. Wouldn't that be a pity?

30. What Do the Head and Teeth Represent?

A common saying goes: "You should sharpen your head, not your teeth." What is the profound meaning of this saying? What do the head and teeth represent? What is the relationship between the two?

When worldly people speak, the production of language necessarily requires activating the teeth to be produced. Language is the function of the conscious mind (意识心); it is superficial and frivolous, not necessarily wise. The head/brain is the root upon which thought gives birth to wisdom; it represents a person's true wisdom and insight. Manas resides in the brain, directing the bodily, verbal, and mental actions of the six consciousnesses, like a commander-in-chief. Once the commander-in-chief acts, the teeth and the entire army obey orders. Therefore, one should let manas, this commander-in-chief, increase in wisdom—sharpen the manas/head—and not expend energy on the teeth, which are like engineers. Using the lips and tongue to deal with things is powerless and does not solve problems.

Sharpen manas as the root. Once the root is sharpened and perfected, all dharmas will be perfected. Merely using the mouth and language to deal with things cannot solve the fundamental problem; if manas is not sharpened, it is not ultimate. Therefore, possessing a wise head is far, far superior to possessing sharp teeth, abundant language, or clever talk. After all, it is the head that truly represents oneself; teeth and language do not represent one's true wisdom. Someone without a head (wisdom) speaks and immediately creates unwholesome karma, yet remains unaware. Even when retribution comes, they do not know why and have no means to counteract or save themselves.

31. Can Manas Cultivate and Realize Its Own Wholesome and Unwholesome Mental Activity?

If manas wishes to correct its mental activity, it first needs to be able to introspect its own mental activity, recognize the shortcomings in its mental activity, and then be willing to correct it. How can manas introspect its own mental activity? Through consciousness observing, analyzing, and contemplating its own mental activity, arriving at a conclusion, and feeding it back to manas, manas will then deliberate on this information, thereby correctly understanding its own mental activity. Simultaneously, consciousness contemplates that such mental activity must be corrected; otherwise, it will create unwholesome karma leading to unwholesome retribution, or the path of practice will be obstructed, increasing suffering. Once manas knows this, it will decide to correct itself. Without consciousness's correct and rational contemplation and analysis, manas cannot recognize its own problems and thus cannot correct itself. Consciousness is manas's assistant in subduing ignorance and afflictions.

32. Why Can There Be a Rapid Response When Unexpected Events Occur?

When major or unexpected events occur, the subconscious reacts very quickly. This is because manas first perceives the dharma, then transmits it to the subtle sense faculty (胜义根), and the six consciousnesses perceive it next. Once the six consciousnesses arise, they must carry out manas's instructions; there is no time for consciousness to deliberate and choose; action must be taken to handle the event. After consciousness finishes processing, it may still be baffled, not knowing what exactly happened. Manas reacts so quickly precisely because it perceives the dharma first and knows it first.

33. What To Do When Consciousness Lacks Sufficient Concentration and Wisdom?

Manas can direct attention (作意) and contact all dharmas manifested by the Tathāgatagarbha. It can also introspect itself. But when consciousness lacks concentration and wisdom, it does not know manas has these functions. Manas can know events countless eons in the past and future. Consciousness, lacking concentration and wisdom, still does not know manas's knowing, hence it lacks supernatural powers (神通). Manas can ascend to heavens and descend into the earth. Consciousness, lacking concentration and wisdom, still cannot follow to ascend to heavens or descend into the earth. Therefore, do not deny or doubt that manas possesses so many miraculous functions.

When you do not know certain dharmas, do not deny them. Think like this: My consciousness lacks concentration, lacks wisdom, lacks merit (福德), and cannot know these things yet. The problem lies with consciousness itself; do not deny or belittle people, events, or principles you do not understand. Once consciousness truly knows its own lack of concentration and wisdom, it should seek ways to change this situation. If it does not truly know, it cannot find a way. Once a way is found, do not always hint to manas that "I can't do this, I can't do that." Instead, hint to manas: "I certainly can make up for it, certainly can correct it, certainly can succeed, certainly can attain Buddhahood." This is conditioning manas wholesomely, rationally, and in accordance with the Dharma.

34. What is a Subconscious Reaction?

Subconscious reactions are completed very quickly, leaving no opportunity for consciousness to deliberate or analyze. Consciousness and the five sense consciousnesses immediately obey manas's instructions. Because most people do not know or understand manas, they call this function of manas the subconscious or a subconscious reaction. When manas's habitual tendencies are too strong, encountering something it likes triggers a phenomenon similar to a conditioned reflex, giving no chance for consciousness to reason, instruct, or regulate; it reacts entirely according to habits.

All bodily, verbal, and mental actions involve consciousness. Without consciousness, manas alone cannot have bodily, verbal, or mental actions; otherwise, when a person is unconscious, they are simply unconscious—manas will not struggle to wake up. Consciousness and the five sense consciousnesses have a parallel and co-existing relationship; they arise simultaneously and jointly complete bodily, verbal, and mental actions. None can command the others; all are commanded by manas.

35. Which Consciousness's Function is "Speaking Without Thinking"?

When encountering a very familiar question, one speaks without thinking. Which consciousness's function does this display? Is it the six consciousnesses or the seventh consciousness? It is the function of the seventh consciousness, manas. Manas is too familiar with this question, so it prompts consciousness to express it immediately without needing to think. When manas contacts the object, it immediately knows the object, makes a decision, and reacts, not allowing consciousness time to deliberate further, not needing consciousness to consider again. It makes the decision autocratically, and the six consciousnesses obey immediately. Afterwards, regret may arise. This is consciousness, after analysis and contemplation, feeling that what was done just now was incorrect, too rash, and thus regrets it.

36. Do Consciousness and Manas Mutually Condition Each Other?

Consciousness arises from the contact between the sense faculty and its object (根尘相触生意识). The sense faculty, object, and consciousness then combine to contact (根尘识三者再和合触), and consciousness discerns the mental object (法尘境). Manas then makes the overall decision based on this. Consciousness and manas necessarily contact each other, mutually condition each other, know each other's minds, and cooperate mutually; only then can dharmas continue to operate, and bodily, verbal, and mental actions occur. If consciousness and manas do not mutually condition each other, consciousness cannot operate; its birth is useless, and manas will never again choose to let consciousness arise. The purpose of consciousness's birth is to cooperate with and obey manas's needs. Consciousness, of course, knows what manas wants it to do as soon as it is born and will automatically and consciously act according to manas's intention. Naturally, it cannot avoid offering opinions and suggestions in between; sometimes it has its own ideas, inconsistent with manas's intention, leading to internal conflict and indecision when encountering situations.

37. The Principle of Manas Governing the Arising and Cessation of Consciousness

Question: Consciousness arises with manas and mental objects as conditions (意法为缘生意识), with manas as the dominant condition (增上缘), which is a supporting cause. The seed of consciousness is the producing cause (生因), and the mental factor of attention (作意心所) determines the arising of consciousness. Why then say that manas governs the arising and cessation of consciousness?

Answer: The contact between the sense faculty and its object is a necessary and essential condition for the birth of the six consciousnesses. Consciousness arises with manas and mental objects as conditions; the contact between manas and mental objects is a necessary and essential condition for the eighth consciousness to give birth to consciousness. "Condition" (缘) represents a condition, a prerequisite. Without manas as the sense faculty and its contact with mental objects, the eighth consciousness cannot give birth to consciousness because there is no prerequisite condition, meaning no reason for consciousness to arise. This shows that for the eighth consciousness to give birth to consciousness and the five consciousnesses, there must be prerequisite conditions, a reason. The eighth consciousness does not give birth to the six consciousnesses without cause or reason because the eighth consciousness has no self-nature (我性), does not act on its own initiative, does not control any dharmas, does not act as a master; it is a mental activity that accords with conditions (随缘). With conditions, dharmas arise; without conditions, they do not arise.

Furthermore, regardless of what dharmas arise, they are all born from the eighth consciousness because the eighth consciousness possesses seeds; it uses seeds to give birth. Without seeds, nothing can be born. The consciousness seed is one cause or condition for the birth of consciousness. However, seeds themselves have no mind and no mental factors; therefore, seeds themselves cannot give birth to any dharmas. It is the eighth consciousness that uses the seeds stored within its own essence to give birth to dharmas.

Additionally, the mental factor of attention (作意心所) is not a consciousness; it lacks initiative and cannot determine the arising of consciousness. The arising of consciousness is determined, on one hand, by the mental factor of volition (思心所) of manas, and on the other hand, by the mental factor of volition of the eighth consciousness. Then the eighth consciousness gives birth to consciousness. Therefore, the birth of consciousness has two crucial governors: one is manas—if manas does not decide, consciousness cannot arise; the other is the eighth consciousness—if the volition of the eighth consciousness does not decide, consciousness cannot arise. The decision of the eighth consciousness's volition is caused by the decision of manas's volition. If manas's volition does not decide, the eighth consciousness's volition has no decision.

38. How is Manas Successfully Conditioned?

For manas to be successfully conditioned by consciousness, it must have deliberated on the contacted dharmas or the information passed to it by consciousness, thoroughly understood it through deliberation, and then trusted and confirmed it. After accepting it through faith, the thought and viewpoint transform; it is transformed by this dharma. For manas to be able to deliberate on the dharma clearly and thoroughly, it must do so under the premise of reduced grasping, with relatively few disturbances, and with a certain degree of concentration power. Only then can it have the wisdom to deliberate thoroughly, and the dharma can enter the mind. Therefore, the wisdom of manas is necessarily related to concentration. The deeper the concentration, the more penetrating the wisdom. Consciousness contemplation does not necessarily require much concentration. The success of conditioning manas does not lie in how many times consciousness repeats it to manas. No matter how many times consciousness repeats it, if manas does not deliberate or cannot understand through deliberation, manas still gains no wisdom or recognition and cannot transform.

If manas is not successfully conditioned, its thoughts and views cannot transform, cannot dispel ignorance and eradicate afflictions, and it will remain as before. If the principles mastered by consciousness are powerful, they can also subdue and suppress manas. But once consciousness is not very clear-headed, the learned principles do not function, and it cannot regulate manas; the afflictions of manas will manifest. This describes sentient beings before eradicating afflictions. At this stage, sentient beings can only uphold bodily and verbal precepts without transgression; they cannot uphold mental precepts without transgression. They cannot strictly or automatically uphold the Mahayana mind-ground precepts (大乘心地戒) without transgression because their minds have not transformed. This is a process in sentient beings' study and practice of Buddhism. The length of this process varies by individual, depending on the sentient being's roots of goodness (善根) and merit (福德).