Guide to the Cultivation and Realization of the Manas: Part One
Chapter 6: The Difference Between Manas and Manovijnana (2)
19. The Reason Why Manovijnana’s Discriminating Wisdom Surpasses That of Manas
The discriminating wisdom of manovijnana (consciousness) surpasses that of manas (the mental faculty) for two main reasons. First, the objects cognized by manovijnana are far fewer than those cognized by manas. Manovijnana is not the ruling consciousness; it does not make decisions about everything, hence it has far fewer attachments and can easily concentrate on contemplating issues, leading to clearer discrimination of objects. Manas cognizes, is attached to, and discriminates numerous dharmas. It can cognize all dharmas produced by the Tathagatagarbha. Throughout time, everything related to oneself, every subtle change in the body root occurring moment by moment, manas can discriminate and know. Even things unrelated to oneself, due to the habit of clinging, manas still reaches out to grasp and dwell on them. Consequently, thoughts are not easily concentrated, the discriminating wisdom is weaker, and the understanding of dharmas is not clear.
Another reason why the wisdom of manovijnana surpasses that of manas is that manovijnana exists only for one lifetime and is minimally influenced by the environment. It lacks the afflictions, ignorance, and karmic obstructions that manas possesses in abundance. With fewer obscurations, manovijnana is more intelligent than manas. If manas had fewer objects of cognition, if the ignorance in the mind were not so deep, and if it had not accumulated immeasurable karmic obstructions of birth and death since beginningless kalpas, then manas could possess wisdom like manovijnana. Even with insufficient evidence, it could arrive at a reasonable conclusion and thereby realize the truth. However, manas is not like this, which is why our practice and realization are so difficult.
20. The Samjna Aggregate of Manovijnana Can Influence Manas and Is Subject to Manas’s Control
The samjna aggregate (perception aggregate) belongs to the delusion of fusion and penetration. Due to deluded thoughts conjuring certain states, the body changes accordingly. The body does not actually contact the delusionally conceived state; merely thinking about it mentally causes bodily changes. This shows that the body moves according to mental thoughts; it is controlled by the mind. How illusory and unreal is this involuntary bodily movement! Who is it that commands and controls the body, like a magician conjuring and manipulating illusions? It is manas. The body and the conscious mind are interconnected; they can fuse together. The power of mental thoughts can drive the body, determining its movements. Which mind’s thought-power is so great and forceful? It is the mental thoughts of manas that can dominate, possess force, and alter the material body. The mental thoughts of manovijnana can only influence and change manas; they cannot directly operate or alter the material body.
The samjna aggregate primarily refers to the perception of manovijnana. The perception of manovijnana is, firstly, controlled and determined by manas, and secondly, can influence and drive manas. Understanding something conceptually does not constitute realization. Many principles can be understood conceptually, but this does not equate to experiential realization. Therefore, after conceptual understanding, experiential realization is still required.
When happy, why do people dance for joy? Or why does the body perform reverent prostrations? What is the relationship between body and mind? When the conscious mind thinks of something sad, why do the eyes shed tears? When thinking of something that makes one angry, why do the hands clench into fists, and the heart beat rapidly? When feeling depressed, why does the body fall ill? When feeling happy, why does the body recover from illness? These instances of the samjna aggregate all belong to the delusion of fusion and penetration, also known as wild, unfocused thinking; they are extremely illusory, without any substantive reality. The world is inherently peaceful; it is the ignorant who trouble themselves.
21. Manovijnana Acts One Way Openly, Manas Acts Another Way Secretly
Some people act one way openly and another way secretly, or say one thing but do another. The overt impressions given to others are the thoughts of manovijnana; the covert actions actually performed are the thoughts of manas. What is said reflects the thoughts of manovijnana; what is done aligns with the thoughts of manas. Therefore, when interacting with others, we must be adept at observation. Do not focus solely on how well someone speaks; observe the true thoughts within their manas. Some people speak eloquently, but their actual thoughts are the opposite; such a person is very hypocritical and dishonest.
If someone wants to give you something, observe whether they genuinely intend to give it or are pretending with other motives and purposes. If manas is unwilling to give, but manovijnana feels compelled to give due to circumstances, the outcome may not be favorable; they will likely find a way to take it back. If we want something from others, we should observe whether they are truly willing to accept it, whether manas agrees, or only manovijnana is willing while manas is not. Do not merely trust the surface appearance presented by their manovijnana; observe their inner manas. Manas is the ruling consciousness; it represents a person's character and their true cultivation.
22. Manovijnana and Manas Mutually Influence Each Other with Afflictions
Question: When I observe that an affliction is about to arise in my mind, manovijnana subsequently feels genuinely agitated. The thoughts arising in manovijnana are all negative energy and extremely pessimistic; depression appears. Is this affliction generated by manas?
Answer: Based on your description, it is indeed manas that first experiences the affliction. It then prompts manovijnana to arise at the point of affliction, to know the affliction, feel the affliction, and subsequently manifest the affliction and emotions. This is manas influencing manovijnana. After manovijnana cognizes a dharma, it may generate its own affliction, which then influences manas, causing manas to also become afflicted. This is manovijnana influencing manas.
The arising of manovijnana occurs when manas contacts a mental object (dharma) and, upon contact, intends to act, thus giving rise to manovijnana. Where do the afflictions of manovijnana come from? One source is manas; the other is from the mind reacting to objects. How do manovijnana’s afflictions come from manas? After manas contacts an object and gives rise to an affliction, wanting to vent or express it, it regulates manovijnana, prompting it to vent the afflictive emotions and create karmic actions of affliction. Consequently, manovijnana manifests afflictions such as hatred, greed, etc.
The second source of manovijnana’s afflictions is that after manovijnana contacts and discriminates an object, it may give rise to an affliction. When manovijnana experiences an affliction and intends to act, it transmits this thought to manas. If manas is influenced but has not yet developed the affliction, it may passively agree to let manovijnana create the karmic action of affliction and vent the emotion. If manas is influenced and infected by manovijnana and also develops the affliction, it will actively prompt manovijnana to create the karmic action of affliction and vent the emotion. If manas is not influenced by manovijnana, it will not permit manovijnana to create karmic actions of affliction.
Therefore, when sentient beings experience afflictions, sometimes it is manovijnana alone experiencing them, sometimes manas alone, and sometimes both manas and manovijnana together. Afflictions arising solely in manovijnana can subside and disappear quickly; they are easy to transform. If manas gives rise to afflictions on its own, they are difficult to pacify, hard to persuade or transform, and not easy to subdue. If both manas and manovijnana give rise to afflictions together, they will inevitably create karmic actions of affliction. At this point, with no one controlling the emotions, the situation will become uncontrollable.
23. Which Mind's Thought is Effective?
In qigong practice, when using mental intention to guide qi, circulate qi, gather qi, and apply qi, it is entirely the mental intention of manas. Manas mentally intends qi to gather at the Laogong point in the palm. When the qi becomes strong enough, it then mentally intends to extend the hand and project the qi outward. Those with high skill can cause mountains to crumble, walls to collapse, trains to stop, and cars to reverse. This is purely the effect of qigong. However, whether it's qigong or any other practice, it all trains the power of manas’s mental intention. Strong intention means strong mental power; strong qi means strong energy; then one can act as one wishes, overcoming all obstacles.
Some might say that manas has no thoughts; it's all manovijnana thinking. Very well, try thinking with manovijnana. Will the Tathagatagarbha pay attention to you? Will it manage you? Will it be effective? Will it produce any effect? Qigong practiced with manovijnana’s thoughts has no power whatsoever; it is useless, mere showmanship, an empty display.
Qi follows thought; it follows the thought of manas, not the thought of manovijnana. Otherwise, everyone could practice qigong with manovijnana, yet very few people actually master it, and it takes a considerable amount of time to succeed. Why does it take so long? Because it uses manovijnana to train manas. Manovijnana is easy; manas is not. The main difference among sentient beings lies in manas. Manovijnana can think and intend, but it is ineffective.
24. Which Consciousness is Responsible for Thinking?
Thinking is divided into superficial thinking and deep thinking. Superficial thinking is manovijnana thinking alone, somewhat like skimming the surface. Deep thinking involves both manovijnana and manas thinking together. This requires meditative concentration (samadhi). With insufficient samadhi power, thinking remains on the surface of manovijnana and cannot penetrate to manas. Consequently, one cannot truly think clearly, cannot truly solve problems, and doubts in the mind remain unresolved.
25. The Difference Between the Mental Activities of Manovijnana and Manas
The mental states of sentient beings are divided into the level of manovijnana and the level of manas—two levels, one shallow and one deep. Manovijnana itself is passive. For it to make decisions, it must influence manas. Only after successfully influencing manas will manas comply with manovijnana’s ideas and make corresponding decisions. If manovijnana fails to influence manas, manas will follow its own habitual tendencies to make decisions; the thoughts and suggestions of manovijnana will have no effect.
Why do all the mental activities and creations of manovijnana arise? Why does manovijnana arise? It arises because manas, after contacting mental objects, needs detailed analysis and judgment. The Tathagatagarbha then cooperates to produce manovijnana. When manas intends to act, it necessarily causes manovijnana to arise to assist it in acting, because manas itself cannot act regarding certain dharmas and needs manovijnana to act on its behalf.
For example, regarding the difference in mental activities between manovijnana and manas when angry: Why do the behaviors manifested when manovijnana is angry arise? They arise because manas is angry. Manas wants to vent or express its anger, so it borrows manovijnana or the six consciousnesses to express the inner fury. At this time, the six consciousnesses manifest angry bodily and verbal actions. When angry, there are many manifestations: ferocious facial expressions, harsh speech, clenched fists, shaking fists, pointing fingers, etc. These are all created jointly by manovijnana and the body consciousness, all performed in accordance with the mental activity of manas, expressing the mental activity of manas.
However, after creating the karmic actions of anger, the reactions of the two have clear differences. Manovijnana, being relatively more reasonable, can immediately reflect on whether these behaviors are good or bad. It realizes that the previous actions were indeed wrong and can quickly understand why they were wrong. Although manovijnana understands, manas has not yet understood; it remains angry, seething with rage. Manovijnana then tries to persuade: "Forget it, stop being angry; it was actually our own fault." But manas still does not comprehend and remains angry.
When manas is extremely angry, manovijnana cannot control it at all. For example, if manas is furious to the point of wanting to hit someone, manovijnana may feel that hitting is wrong, but the body uncontrollably strikes out anyway. Manovijnana cannot control manas; manas will act according to its own habits, leaving no recourse. The six consciousnesses can only act as accomplices, performing these actions on behalf of manas. This is the behavior manifested when manovijnana, unable to persuade manas, complies with the mental activity of manas.
26. The Difference Between Karmic Actions of Manovijnana and Manas
To distinguish the difference between karmic actions created by manas and those created by manovijnana, one must see whether the karma aligns with the mental activity of manas or that of manovijnana. Generally, karmic actions created by manovijnana align with manas because manas prompts manovijnana to create the karma. The karma created by manovijnana is the karma created by manas. Manovijnana can create karma only if manas allows it; it cannot if manas forbids it. This is the case under normal circumstances.
There is another situation: the power of manovijnana is very strong and can force manas to make decisions and create karmic actions according to manovijnana’s ideas. Manas is then compelled to obey the will of manovijnana and make choices. At this time, the karmic actions decided by manas align with the mental activity of manovijnana. Manovijnana analyzes the logic of the matter thoroughly, providing ample reasons, thus persuading manas.
At this point, the power of manas is weaker than that of manovijnana. Manas follows manovijnana’s thoughts to make decisions. Superficially, manas is deciding, but actually, manovijnana is in charge. The bodily, verbal, and mental actions align with the mental activity of manovijnana; this karma is primarily created by manovijnana. If manas is completely persuaded and controlled by manovijnana—if manovijnana says it’s good and manas fully agrees and concurs—then the karmic actions commanded by manas through the six consciousnesses belong to karma jointly created by manas and manovijnana.
If the power of manas is stronger than that of manovijnana, and manas disagrees with the views, opinions, and perspectives of manovijnana, then manas will definitely make decisions according to its own inclinations. The manifested behavior will align with manas’s own habits. The karmic actions it prompts the six consciousnesses to create will align with manas’s own mental activity. This situation belongs to karma created by manas.
There are several levels here; it’s not as simple as surface behavior might suggest. Specific situations require specific analysis. To observe whether karmic actions align with the mental activity of manovijnana or manas, one needs to analyze from the following aspects: see whether the mental activities of manovijnana and manas are consistent. When the mental activities are consistent, both the sixth and seventh consciousnesses are equally virtuous or equally non-virtuous; the karmic actions created then align with the mental activity of both. If they are inconsistent, then observe whether the karma is primarily created by manas or primarily by the mental activity of manovijnana; this needs to be distinguished based on the specific circumstances.
27. The Difference Between Doubt in Manovijnana and Doubt in Manas
Doubt in manovijnana is relatively superficial, only on the surface; it is not true doubt. For example, once explained, the mind understands, and the doubt disappears. Doubt in manas is deeper because manas is the ruling consciousness; it is the master. All mental activities and decisions of the master take effect and have consequences. Manovijnana is not the master; its doubt cannot play a primary role and is easily eliminated. For example, if manas doubts the wholesome dharmas it has created, this is true doubt. This will offset part or all of the previous mental and karmic actions of wholesome dharmas, and the merit previously accumulated will be lost or reduced. Because the Tathagatagarbha cooperates with manas, it knows all the mental activities of manas. If manas doubts and does not believe in that merit, the Tathagatagarbha reduces the record of merit for those wholesome dharmas, and the merit decreases.
Therefore, having heavy doubt is not good. Doubt is an affliction; among the three fetters we need to sever, it belongs to the fetter of doubt. With unresolved doubt, birth and death cannot be ended. Therefore, we must resolve the doubts in our minds, resolve the lack of clarity and indecision regarding the Dharma of liberation. If manas doubts the merit it has already created, the merit will be discounted. Therefore, after creating wholesome karma, we should not doubt it; we should inwardly recognize it as wholesome karma, and in the future, we will certainly obtain the wholesome result accordingly.
At the time of our death, if our thoughts are constantly focused on the unwholesome karma created in this life, the Tathagatagarbha will cooperate to cause the seeds of this unwholesome karma to ripen prematurely, and we will be led by this unwholesome karma to receive its retribution. We should adjust our mental state, constantly thinking of all the wholesome karma created in this lifetime. For unwholesome karma created, we should strive to repent and purify it before death. For what cannot be repented, do not let it form a strong mental impression before death; try not to think about it, but think of wholesome karma instead. Then the Tathagatagarbha may (not necessarily) prevent the unwholesome karma seeds from ripening and allow the wholesome karma seeds to ripen.
This means that the thoughts at the time of death are the vows; the Tathagatagarbha will cooperate with you to realize these thoughts and vows. Therefore, at the time of death, as long as we harbor wholesome vows, the vow to be reborn in the Pure Land of Ultimate Bliss, the Tathagatagarbha will cooperate to enable us to be reborn there. If our thoughts at death are unwholesome, corresponding to the unwholesome karma of this lifetime, then the retribution of unwholesome karma will manifest, and we may fall into the three evil realms. If at death we harbor doubt towards the Pure Land of Ultimate Bliss or Amitabha Buddha, we cannot go to the Pure Land. If we barely manage to go, it will be to the Borderland City of Doubt in the Pure Land, where we will not see the Buddha or hear the Dharma until the karmic obstruction of doubt is eliminated. Therefore, the thoughts at death are the most important and effective.
28. The Meaning of Manas Silently Containing All Dharmas
"Silently" (默, mo) means quietly, soundlessly, covertly, secretly. This is a characteristic of manas. Manas is like this—silent, unknown to others, soundless, quiet, covert. "Containing" (容, rong) means to allow, coexist with, together, accommodate, tolerate. This indicates that manas contains everything, allows all dharmas to exist, coexists with all dharmas, operates together with them, and tolerates and endures the manifestation of all dharmas. This meaning also states that wherever dharmas exist, manas is present; manas is always together with all dharmas, operating jointly.
Manovijnana, however, does not silently contain all dharmas; it cannot coexist and operate together with all dharmas. Therefore, the arising and operation of many dharmas are unrelated to manovijnana and are not commanded or controlled by it. Manovijnana lacks the authority to control the arising of all dharmas. Only the eighth consciousness (alaya-vijnana) and manas are always together with all dharmas, operating jointly. The eighth consciousness lacks the mental activity and characteristic of commanding and controlling; it lacks the nature of being the ruler. This proves that only manas has the authority to control everything and act as the ruler. Its sense of self (I) and self-nature are very strong, hence its karmic burden of birth and death is also heavy.
29. From Which Consciousness Do Concepts and Experience Arise?
Concepts exist only in manovijnana. Manovijnana corresponds to concepts because it has the ability to think, analyze, summarize, and generalize. The other consciousnesses—the five sense consciousnesses, manas, and the eighth consciousness—do not have concepts of dharmas.
Experience is the accumulated cognitive wisdom gained during the process of encountering corresponding dharmas. The five sense consciousnesses have experience regarding the five sense objects. Manovijnana has experience regarding mental objects. The experiences of the six consciousnesses last only one lifetime and are subject to forgetting. Manas, however, accumulates experiences from life after life; they do not perish and can be quickly utilized at critical moments to protect one's safety and interests. Although the eighth consciousness is also indestructible across lifetimes, it has no memory; there is no concept of "experience" for it because its wisdom is fixed, inherent, and thus; it neither increases nor decreases. Therefore, it has no experience, does not need experience, and can still operate all dharmas in an orderly and normal manner.
30. The Relationship Between the Spontaneous Functioning of Manas and the Investigation and Analysis of Manovijnana
Spontaneous functioning (任运, renyun) refers to the consciousness spontaneously and automatically operating in accordance with nature and causes and conditions, without any artificial interference hindering or stopping it. Among the eight consciousnesses, only the eighth consciousness and manas are consciousnesses that function spontaneously. The six consciousnesses are not; they are restricted by manas and are very often unable to function; therefore, they are not spontaneously functioning consciousnesses.
Investigation and analysis (寻伺, xunsi) are actions of manovijnana alone or together with the five sense consciousnesses—searching, pondering, thinking, investigating, researching, etc.—to resolve doubts or problems in the mind of manas. Therefore, the investigation and analysis of manovijnana or the six consciousnesses are directly guided by manas. Manas directs them to investigate east, and they investigate east; manas directs them to investigate west, and they investigate west. Manovijnana can offer suggestions beforehand for manas to consider and decide upon.
Although manas cannot independently perform activities involving the five aggregates (skandhas), it has subordinates and helpers who can do many things on its behalf. Manas must utilize them. A leader, being busy with affairs, cannot personally handle specific tasks and must assign subordinates to do them; this is perfectly justified. The six consciousnesses, fulfilling manas’s instructions as required, are also duty-bound; this is their responsibility.
The eighth consciousness has no activity of investigation and analysis, nor does it have the mental activity for it, because the eighth consciousness is a non-acting, non-ruling mind. It has nothing in its mind; everything is unrelated to it, so there is no need for it to investigate anything. Manas, in its operation concerning all dharmas, due to ignorance and extensive clinging, has a very coarse understanding of everything and often encounters things it does not comprehend. Even relying on the six consciousnesses, many dharmas remain unclear. To understand them, it must give rise to the mind of investigation and analysis to probe, requiring the six consciousnesses to complete the task of inquiry. Therefore, the spontaneously functioning manas is precisely the initiator, supervisor, and commander of the investigative actions of the six consciousnesses, and manas experiences the results.
31. Manovijnana is Not the Ruling Consciousness
Question: As stated in the "Verses on the Eight Consciousnesses," it says "moving the body and initiating speech, it is the foremost," and also mentions "contemplative thought," "decisive thought," and "motivating thought." Do these indicate that manovijnana is the ruling consciousness?
Answer: None of these indicate that manovijnana is the ruling consciousness. "Moving the body and initiating speech" means that manovijnana, together with the body consciousness, can move the body, creating bodily karma, and together with the body consciousness, can produce speech sounds, creating verbal karma. Regarding bodily and verbal karma, manovijnana has the greatest function; its function is primary, while the body consciousness is auxiliary and functionally weaker.
"Contemplative thought," "decisive thought," and "motivating thought" refer to the functions of the mental factor of thought (cetana) in manovijnana. Although manovijnana possesses these functions of the thought factor and can make decisions, whether its decisions ultimately have the intended effect depends on whether manas accepts them and to what degree. For example, a child decides to buy a toy, but whether it can be bought depends on whether the parents agree, because the parents control the money and have the decision-making power over spending. For instance, a staff officer decides to initiate a military exercise, but whether it ultimately happens is decided by the commander-in-chief; the staff officer merely offers a suggestion; whether it is heeded is up to the leader.
Manovijnana serves manas. Manas can be the master of manovijnana. If manas does not need manovijnana's service, it does not decide to produce manovijnana; then manovijnana does not appear, and there can be no talk of ruling or decision-making. The five sense consciousnesses also have the mental factor of thought and can make decisions, but the decisions of the five sense consciousnesses are even weaker than those of manovijnana. Whether they are effective or heeded depends entirely on manas. Then, after manas makes a ruling decision, whether it can be accomplished still depends on the eighth consciousness. If there are no karmic seeds or merit, the eighth consciousness is powerless. Therefore, manas being able to rule, accomplish things, or produce dharmas also has prerequisite conditions; it is not that manas can accomplish whatever it wants.
