The Mind Faculty and Consciousness
Chapter 1: The Difference Between Manas and Consciousness (2)
16. The Buddha said: Your mind (manas) cannot be trusted; be careful not to trust your mind. Only upon attaining the fruition of Arhatship can you trust your mind.
Faith is divided into deep faith and shallow faith, true faith and false faith. Deep faith and true faith refer to the belief deep within the manas, while shallow faith and false faith refer to the superficial belief at the level of consciousness, where the consciousness deliberately pretends to believe while the manas does not actually believe. "Mind" (意, yi) refers to two things: one is the knowledge, views, opinions, and assertions deep within the manas; the other is the knowledge, views, opinions, and assertions of the consciousness.
Believing one's own mind has different levels: 1. Consciousness believes the knowledge, views, opinions, and assertions of the manas. 2. Manas believes the knowledge, views, opinions, and assertions of the consciousness. 3. Consciousness believes its own knowledge, views, opinions, and assertions. 4. Manas believes its own knowledge, views, opinions, and assertions. This is the self-verifying function of the manas. Additionally, there are many situations where the consciousness believes but the manas does not, or the manas believes but the consciousness does not, and so forth.
Because the manas has deeply ingrained ignorance and defilements, deeply ingrained self-view and wrong views, and primordial ignorance is innate and cannot be reversed; yet due to this ignorance, the manas of sentient beings deeply believes in its own wrong views, refusing to be transformed, so that life after life it dominates the consciousness to hold wrong views, creating actions of ignorance and defilement, leading to continuous birth, death, and rebirth. To liberate such sentient beings, the World Honored One urged them to turn their awareness inward to contemplate their own ignorance and afflictions, cautioning them not to trust their inherent knowledge and views, and to only trust their own knowledge and views after cultivating and realizing the fourth fruition of Arhatship, severing self-view and self-attachment, purifying the mind, and attaining wisdom and liberation. Before this, due to the obscurations of afflictions, insufficient wisdom, and incorrect views, if one firmly believes in one's own knowledge and views without doubt, one cannot escape the pit of ignorance and attain liberation from birth and death.
17. Because the manas has the characteristic of conceptual discrimination (parikalpita-svabhāva) and its own unique nature of deliberation, when the consciousness is not functioning, the manas may still be deliberating alone continuously, grasping persistently, unwilling to let go. At a certain point, the consciousness may suddenly understand a certain matter or principle, or suddenly recall certain people, things, or events. This is the result of the manas's grasping and deliberation. For example, when encountering a problem, the conscious mind (consciousness) gives up without fully understanding it, or stops thinking about it. Yet, at some unknown time, the conscious mind suddenly understands: "So that's how it is!" Whose function is this? It is the function of the manas, which has been deliberating secretly in the background, not giving up along with the consciousness, and finally, after deliberation, produces a result, and the consciousness understands.
Another example: sometimes events from many years ago, which the consciousness had completely stopped thinking about and long forgotten, are suddenly recalled by the consciousness in an instant. The consciousness never thought about or dwelled on it; how did it recall it? It turns out the manas had been clinging to this matter all along, and encountering a condition, it threw this information to the consciousness for discrimination; it was the manas secretly grasping it from behind. Also, during meditation, when the consciousness quiets down, almost without thought, devoid of mental activity, one can suddenly recall unimportant events from childhood. Who brought this out? It was brought out by the manas's grasping and clinging.
Because the manas has not subdued its own mind, it is still clinging and directing attention everywhere, unwilling to rest, not understanding the principle that all dharmas are illusory, and will grasp and cling to any dharma. As a result, the six consciousnesses become very chaotic, not tranquil, and body, speech, and mind become impure. Only by continually steeping the manas in the principle that all dharmas are illusory can the manas gradually eliminate its characteristic of conceptual discrimination, reduce its clinging and directing of attention, and then body, speech, and mind will become pure. Studying Buddhism, contemplating and observing the Buddha Dharma, one must penetrate deeply into the manas, make more use of the advantages of the manas, exert more of the functional roles of the manas, and penetrate deeply into the manas. Then, all Buddha Dharma can be realized quickly, and great wisdom can be attained.
18. Those who do not believe in the Buddha also shout "no-self," as if they truly understand it, but in reality, they understand nothing at all. That conscious mind appears particularly false, very insubstantial; in reality, it is always and everywhere "I." Such people say one thing but mean another; their heart and mouth are inconsistent; consciousness and manas are severely discordant.
Inconsistency between heart and mouth, saying one thing but meaning another—verbal karma is the functional role of consciousness; the "heart" refers to the manas. Sometimes, consciousness and manas are inconsistent. Consciousness is a superficial, surface function; manas is a deep psychological function. The mouth says "yes," but the heart does not agree. Consciousness is the superficial verbal formation; manas is the deep mental formation. Observing whether a person is perfunctory or sincere reveals whether their speech stays at the superficial level of consciousness or originates from the deep level of manas. The combination of Chinese characters and words also reflects psychology and is quite reasonable, also conforming to Buddhist principles.
19. Question: As the saying goes, "One mind cannot be used for two purposes" (一心不能二用), referring to consciousness, meaning consciousness cannot simultaneously think about or perform two things. But the manas universally perceives all dharmas, or it may be grasping one dharma without finishing and then grasp another, because the interval is an instant, too short; it can also be understood as simultaneously grasping multiple dharmas. Is this a good time to distinguish consciousness from manas?
Answer: In worldly matters, saying "one mind cannot be used for two purposes" means that if one mind is used for two or multiple purposes, it functions poorly, attention is scattered, the mind becomes coarse, discrimination is not detailed or clear, thinking is unclear, and wisdom cannot arise. Actually, the six consciousnesses can be used for two, three, or multiple purposes. However, because ordinary people have very poor concentration and wisdom, with attention slightly scattered, their discrimination of the six dusts (objects of sense) becomes unclear, consideration of problems becomes unrefined and unthorough, manifesting as careless, sloppy, muddled, not knowing why, indicating relatively inferior wisdom.
When the conscious mind has not been trained in meditative concentration (dhyāna), to deliberate and consider a matter well, it must concentrate single-mindedly; otherwise, the consideration will be unclear. When the consciousness is trained and has good concentration, it can perform multiple tasks with one mind, simultaneously perceiving several dharmas, and sometimes can do it well. When concentration is quite strong, one can always perform multiple tasks with one mind. For example, as the worldly saying goes, "seeing in six directions and hearing in eight directions" (眼观六路耳听八方) is like this, though one cannot think too finely, one can arrange everything overall. For instance, some people often appear very calm when major events arise; at that time, all their energy and abilities are mobilized and exerted, various matters are considered and arranged meticulously, the brain operates at high speed, and working speed is astonishing. Ordinary people sometimes work similarly; individuals' energy and abilities differ greatly, so concentration and wisdom also differ.
The manas can simultaneously grasp many dharmas and can also grasp multiple dharmas continuously and successively in an instant. If it wants to grasp dharmas on the six dusts, the consciousness will inevitably discriminate accordingly, so the consciousness can also grasp multiple dharmas. Distinguishing consciousness and manas is still easier based on dominance, decision-making, and distinguishing based on habits and inertia. When events happen suddenly, it is easy to distinguish the functions of consciousness and manas; it is also relatively easy to distinguish them based on shallow psychological functions versus deep psychological functions.
20. Matters of resonance (感应) are still affairs of the manas. The manas, following the Tathagatagarbha, knows everything; it is just that the consciousness does not know. When the manas knows certain special things, there are bodily or emotional reactions—goosebumps all over, inexplicable joy, inner anxiety and unease, inner fear, solemn expression, etc. All the secret things people do can deceive the consciousness but cannot deceive the manas and the Tathagatagarbha; therefore, there will be karmic retribution in the future. The unconscious distancing and unconscious closeness between people are due to certain things unknown to consciousness. Therefore, we must be good at guarding and restraining our own minds, not committing the slightest offense, keeping the mind-ground pure; then the karmic seeds will be pure, and the karmic retribution will be pure.
21. The manas acts as the master; on the one hand, it also listens to the analysis, judgment, and decisions of the consciousness, then deliberates, chooses, acts as master, makes decisions, and directs the bodily, verbal, and mental actions of the six consciousnesses. For example, when greed, hatred, or delusion afflictions arise, the consciousness can rationally think: "Such afflictions are very bad; practitioners should not have greed, hatred, or delusion. Quickly calm down and subdue yourself." This thought is transmitted to the manas. The manas will then deliberate: "It is indeed bad, so don't have such mental actions anymore." Then, in bodily, verbal, and mental actions, there will be some restraint.
Raising thoughts, analysis, and judgment is the function of the conscious mind. Consciousness has the power of introspection; it can introspect its own afflictions. The manas finds it difficult to introspect its own mental actions; therefore, it must rely on the rationality of consciousness to hint and urge itself, then carefully act as master and make decisions. The manas is also produced by the eighth consciousness (Alaya-vijñāna) projecting consciousness seeds; it cannot determine its own existence, cannot act autonomously, and therefore also lacks self-nature (svabhāva).
After the consciousness studies Buddhism and understands the principles, it then steeps the manas. The manas, being steeped, decides to change itself. Although the sixth consciousness and the seventh consciousness (manas) are both consciousnesses and face the same internal perceived aspect (mental objects, dharmas), their natures are quite different. By carefully contemplating the differences between them, one can gradually distinguish them and no longer confuse them.
22. Some say: Give the manas whatever suggestion, and the manas will realize it, whether positive or negative. The manas has no moral cognition, no sense of right or wrong, only habits and tendencies. Consciousness has moral constraints, a sense of shame, and a sense of responsibility; all of these, the manas does not possess and cannot possess. The manas is straightforward; it accumulates traces of actions performed throughout beginningless kalpas; as long as the opportunity arises, it implements them, without any value constraints such as right/wrong, high/low, responsibility, honor, loss, gain, etc. Instinct, intuition, acting according to nature—these are all characteristics of the manas. It does not conceal or adorn itself; there is no false affection, no utilitarian element. These statements are all correct.
The manas is primarily non-defined (avyākṛta), unaware of concepts of good and evil, lacking judgment of right and wrong. From this perspective, its discriminating wisdom is inferior. The manas belongs to the most primitive; the primitive is also simple, also foolish, also straightforward, also thick and solid, also deep, also wise, also clever—depending on what it has been steeped in before and now, and whether it has been successfully conditioned.
Consciousness is cunning, clever, wise, the mind is not straightforward; but it can also be upright, pure and flawless, candid—this also depends on what it has been steeped in before and now. Consciousness can be good or evil. When evil, it may be more evil than the manas, able to incite the manas; when good, it is better than the manas, able to guide the manas. When foolish, consciousness may be more foolish than the manas; when wise, it is much wiser than the manas.
Consciousness is more scheming because it has the ability to think, analyze, and devise strategies. If others want to pry into one's privacy, consciousness, when awake, absolutely hides it; when consciousness is not alert, the manas cannot be incited by consciousness and will reveal whatever it has without concealment, because it cannot judge good/evil or advantage/disadvantage, has no value orientation, and is relatively pure and genuine.
23. Although all dharmas are remotely controlled by the manas, their manifestation and transformation are governed by the Tathagatagarbha. No matter how the remote control directs, ultimately it is the screen that displays. Which consciousness arises is the function of the Tathagatagarbha, not the function of the manas's mental factor of deliberation (cetanā). The manas only needs to decide to see, hear, taste, touch, etc. If it wants to see form, the Tathagatagarbha automatically cooperates, giving birth to eye consciousness and consciousness on that form object. When the manas does not want to look, it shifts attention, ceases directing attention, ceases choosing; then the consciousness seeds disappear on that form dharma, or are not born on that form dharma. This is the Tathagatagarbha's function as it naturally is (法尔如是, dharmatā).
As for why the Tathagatagarbha projects consciousness seeds that separately form the seven consciousnesses, this remains an immense secret. Consciousness can specifically differentiate names and concepts; the manas, however, has no names or concepts. It is like the Tathagatagarbha; although the Tathagatagarbha can manifest different objects of the six dusts, it also cannot distinguish form, sound, smell, taste, touch, and dharmas; it has no names, does not understand concepts. The manas is probably similar; it only knows to correspond to the object, specifically does not know the concepts of form, sound, smell, taste, touch, and dharmas, and cannot categorize them. It is like a robot that can do many things, but it also cannot distinguish exactly what it did or why it did it; it just acts according to a fixed program.
The robot's program is designed by humans, but the operating program and principles of the Tathagatagarbha are not designed by anyone; the operating principles of the seven consciousnesses are also not designed by anyone; since beginningless kalpas, it has always been like this, called "法尔如是" (dharmatā, thusness). However, the dharmatā and operating rules of the seven consciousnesses can change somewhat with cultivation; the dharmatā of the Tathagatagarbha cannot be changed. Although the function and role of the Tathagatagarbha after Buddhahood differ from those of sentient beings' Tathagatagarbha, that is merely restoring the original state.
In all dharmas, not only is there the operation of Buddha-nature, but also the operation of the Tathagatagarbha's essence. Because the Tathagatagarbha has the five universal mental factors (触, sparsa; 受, vedanā; 想, saṃjñā; 思, cetanā; 作意, manaskāra), it has discernment, its unique functional roles. Although the Tathagatagarbha has discernment, it is mindless (无心, acitta); it cannot discern specific connotations; it does not differentiate the six dusts into form, sound, smell, taste, touch, and dharmas; it is not like the discriminative nature of the six consciousnesses. Human language struggles to express these contents; they can only be apprehended intuitively, cannot be conveyed verbally with true detail. The discerning nature of the manas is intermediate between the Tathagatagarbha and the six consciousnesses—more specific than the Tathagatagarbha, more general than the six consciousnesses.
24. The manas can act as master over all matters, but often it also listens to the knowledge and views of the consciousness. Therefore, the consciousness can sometimes persuade and guide the manas. Through psychological activities like analysis and deliberation, the consciousness transmits the results of its analysis to the manas. After the manas cognizes this, it must deliberate on how to handle it, what methods to adopt, then make a decision, and the six consciousnesses must obey the decision.
Rationality usually refers to the conscious mind, because consciousness can discriminate specific objects of the six dusts, can analyze and think about the objects of the six dusts, thereby making reasonable judgments and choices. Impulsive reactions made without the deliberation of consciousness are from the manas. Responses made immediately without using the brain for analysis and deliberation are all the impulsive and habitual functions of the manas. When consciousness has a foolish nature, it often cannot or is not accustomed to analyzing and deliberating, letting the manas make decisions directly; that is done according to the habits of the manas and is often erroneous and afflicted. Later, when the consciousness awakens, it thinks that such action might be wrong, so it transmits the analysis process and results to the manas. After the manas cognizes this, it re-deliberates on how to act most appropriately. Sometimes, events are too urgent; consciousness has no time to think, so the manas, based on its own habits and experience, reacts directly—such as suddenly braking, hands being bitten or burned, suddenly shaking hands, etc.—emergency measures.
25. The meaning of "manifesting-object name" (显境名言) is that the seven consciousness minds and mental factors can jointly bring forth and manifest various objects, enabling others to understand and comprehend. All seven consciousnesses have this function; it is not only the manas that has this function. "Expressing-meaning name" (表义名言) uses words, phrases, and sentences to express internal thoughts and objects, enabling others to understand and comprehend. This is the functional role possessed by consciousness; the manas does not have it, nor do the five sense consciousnesses.
Expressing-meaning names are divided into language and words, and perception/contemplation/deliberation. Perception, contemplation, and deliberation are also characteristics of consciousness. Consciousness can comprehend the objects of the six dusts and then perceive, contemplate, and deliberate upon them. The manas does not have this kind of surface functional role; the role it plays is hidden, profound, secret, difficult to detect, and its effect is considerable. If the consciousness seeds of two consciousnesses are less divided, less discriminating other mental objects (dharmas), then their discerning wisdom can become even stronger, their power of function also considerable, able to overcome all dharmas. When concentration increases, the manifesting-object name function of the sixth and seventh consciousnesses becomes prominent, the function of the manas stands out, is fully utilized and exerted, its discerning function becomes even stronger, possibly able to thoroughly deliberate all dharmas, and wisdom surges forth.
26. From any aspect or perspective, the manas is the false self that sentient beings truly rely upon, the primary "I." Moreover, this "I" has always taken the five aggregates body as "I," taken the functional roles of the six consciousnesses as "I," taken the functional roles of the eighth consciousness as "I," believing that all meritorious functions are its own meritorious functions, that the functions of all dharmas are its own functions.
Consciousness is also a false self, with obvious functions of seeing, hearing, feeling, and knowing. Sentient beings primarily take the seeing, hearing, feeling, and knowing of consciousness as themselves, take the behavioral actions of consciousness as themselves. When consciousness has no seeing, hearing, feeling, or knowing, they say "I" have no seeing, hearing, feeling, or knowing; when consciousness has no behavioral actions, they say "I" cannot speak or think. This sentient being is the manas. It relies on the seeing, hearing, feeling, knowing, and behavioral actions of consciousness to achieve its own goals and intentions. Without consciousness and the behavioral actions of consciousness, the manas cannot act within the six dusts, and the surface functional roles of the five aggregates body also disappear. This is what the manas is unwilling to accept. Therefore, when cultivating concentration to make the six consciousnesses act less or not act, the manas initially cannot bear it; cultivating concentration becomes very difficult, and the manas always struggles to resist.
On the other hand, the seeing, hearing, feeling, knowing, and behavioral actions of consciousness are all results dominated and led by the manas. The two consciousnesses, one overt and one covert, cooperate with each other. Almost everyone takes all these activities as solely the activities of consciousness, completely failing to observe the hidden function of the manas, burying the merits of the manas, not knowing that the manas is the master of these activities, not knowing that the manas is the master, the true false self of sentient beings. Solving the problem of the manas can solve all problems.
27. Actually, many people can observe their own manas; they just don't know that mind or that function is the manas. Because they cannot distinguish consciousness and manas, they mix consciousness and manas into one integrated self, turning it into observing the various states of their own mind.
For example, consciousness observes its own abilities and feelings; within this are the abilities and feelings of consciousness and also those of the manas, but all are taken as the abilities and feelings of consciousness. Another example: consciousness observes whether it can accept a certain view or opinion; after observation, it finds that it very much wants to accept and is willing to accept, but the heart still cannot accept it. What is willing to accept is consciousness; what cannot accept is the manas. Yet, not knowing it is the manas unwilling, one thinks it is the so-called "self" unwilling. If consciousness discovers that it has changed its cognition and views, willing to accept a certain suggestion, what changed the views and cognition is the manas; consciousness still thinks it is the so-called "self," not knowing it is the manas.
There are many such examples, showing that consciousness can observe the manas; it's just that consciousness and manas cannot be distinguished and are often mixed together. If it is said that there is the function of the manas within, then most people oppose it, saying: "No, that's consciousness." This precisely shows that most people confuse the manas with consciousness, cannot distinguish which is which, due to the obscurations of afflictions, insufficient wisdom, and not having transformed consciousness into wisdom.
28. The dream-maker is the Tathagatagarbha. It creates dreams based on the thoughts, mental activities, and ideas of the manas. After the dream is created, the manas gets lost in the dream, not knowing it is in a dream, and is still attached to and craves the dream's objects, misleading the consciousness to act within the dream. Consciousness also cannot distinguish inside or outside the dream; thus, it generates feelings of joy, sorrow, or distress towards the dream, taking the dream objects as real. The manas holds many secrets, all obtained from the Tathagatagarbha; consciousness understands only a very small part, perhaps nothing at all; therefore, it is said the manas has secrets.
The manas manages the Tathagatagarbha's treasury and watches over the Tathagatagarbha. Consciousness manages the manas's treasury and watches over the manas. The one being watched has treasures; the watcher enjoys the treasures. The one being watched is the master, having great function; the watcher is the servant, relying on the master for sustenance.
29. When the heart and mouth are inconsistent, to which consciousness do the spoken words and the heart's thoughts respectively correspond?
In daily life, we often encounter situations of saying one thing but meaning another, inconsistency between heart and mouth. For example, one inwardly hates person A, but the manifested verbal and bodily actions are compassion and care, hiding the true thoughts of the heart. So, is this true thought of the heart a mental action of consciousness or a mental action of the manas? We ordinary people can introspect this state; it should belong to consciousness. The true inner heart corresponds to the manas; it should belong to the manas. But the manas is the master consciousness; the manifested verbal and bodily actions are the result of the six consciousnesses following the manas; therefore, this compassion and care should also be the mental action of the manas. Yet, the so-called true thought of the heart that we introspect—hating person A—manifests as compassion and care, which is not the true thought of the heart. Where exactly is the problem?
When the mental actions of consciousness and manas are inconsistent, if the power of consciousness is strong enough to overpower the manas, the manas has to submit to the thoughts of consciousness, allowing consciousness to speak and express itself according to its own ideas. But when acting, the manas still acts according to its own original intention. Thus, the actions of consciousness only represent itself, not the manas. It is not the manas's meaning; it is falsification, inconsistency between heart and mouth. As the worldly saying goes, "not speaking while touching one's heart" (not speaking sincerely) is like this: consciousness does not speak or express according to the manas's original intention. At that time, one should clearly have hatred in the heart, but consciousness is unwilling to let the hatred be known by others because if others knew, they would think one is bad and lacks virtue. Therefore, to display one's own virtue, consciousness acts as if very compassionate and caring towards others, to make others have a good impression and good evaluation of oneself.
When pretending, it is entirely the disguise of consciousness. Consciousness can devise strategies or schemes, forcing the manas to agree. The manas, having no opinion of its own, also listens to the arrangement of consciousness. Once consciousness relaxes its vigilance and no longer supervises the manas, the manas will act according to its true thoughts; this is revealing its true form. Mental actions without the disguise of consciousness are the true virtue and cultivation of each person. At this time, whether the manas has cultivation or not can be seen.
Consciousness can play a certain role over the manas. If the ideas and thoughts of consciousness accord with the mental actions of the manas, the manas will agree completely and can make decisions very quickly, without hesitation. If consciousness does not accord with the mental actions of the manas, the manas will consider and deliberate before making a decision. If the analytical power of consciousness is particularly strong and persuasive, even if the manas does not quite agree, it will reluctantly agree. If the manas's stance is very firm, then consciousness cannot make the manas submit and agree. If the manas is very stubborn, consciousness cannot persuade it.
If the manas is not controlled by consciousness and acts entirely according to its own mental actions, this person will be very unrestrained, naive, simple, willful, stubborn, displaying their true character—good is good, bad is bad, with a strong personality. If there is regulation by consciousness, then the manas cannot fully display its true character; it must have varying degrees of disguise, especially in front of people, in front of people with whom there are interests involved; it must disguise itself. This is because the manas is not yet good enough, so it needs to disguise itself; when there are people or matters one cares about, one cannot act according to one's nature.
If a person's nature is to lie habitually and tell countless lies, it shows the essence of the manas is very bad. If consciousness does not regulate it, it can never change. If the manas has no habit of lying and dislikes lying, sometimes consciousness insists on lying to cover up some facts, this is disguise; consciousness is giving evil teachings to the manas.
30. Which mind experiences regret and self-blame?
When getting up in the morning, one mind wants to get up, another mind does not want to get up. The result is not getting up, delaying important matters. Then one becomes angry, regretful, and self-blaming. Which mind wanted to get up? Which mind did not want to get up? Who is regretful? Who is self-blaming? Who is angry?
Consciousness has rationality; the manas does not have rationality and is greedier than consciousness, greedy for flavor and sensation. After waking up in the morning, consciousness is rational, feeling one should get up, prepare early, and go out to handle affairs. But the manas, greedy for the flavor (of comfort), appears lazier, does not decide to get up, clinging to the comfortable sensation. Because the manas is the master consciousness, not wanting to get up, it continues lying down. Finally, the rationality of consciousness grows stronger, constantly hinting to the manas that it should get up. Finally, the manas understands it must get up and prepare, can no longer cling; thus, it reluctantly decides to get up and get dressed. This decision is implemented by the Tathagatagarbha, and the six consciousnesses cooperate to get up. From this example, we see the manas has feelings (受, vedanā); it is not necessarily neutral feeling (舍受, upekṣā).
Because getting up late delayed matters, the first to be angry, regretful, and self-blaming must be consciousness, because consciousness has strong thinking ability; it knows what was delayed and how important it was. After consciousness regrets and blames itself, the manas also knows its own mistake and may also regret and blame itself. If the manas does not regret or blame itself, only consciousness regrets alone, then the manas will not change, and next time it will make the same mistake, again lying in bed not getting up.
Many people, after making mistakes, repent and blame themselves, but later repeat them. That is consciousness repenting and blaming itself; the manas does not repent. Mistakes will be committed repeatedly, over and over; they do not learn their lesson. Committing and then correcting, correcting and then committing—this is consciousness. No longer easily committing mistakes in the future—this is the manas having learned its lesson. "The flesh changes but the bone does not" (肉改骨头不改) means it is a surface change by consciousness; the manas does not change and does not admit the mistake.
Consciousness understands a principle and wants to act accordingly, but it cannot be the master; it must persuade the manas to agree with its thoughts or force the manas to agree. If the manas agrees, it decides, and thus it is done. If the manas reluctantly agrees, still unwilling in its heart, the same thing may not be achievable next time. If the manas has not understood the principle and is often forced by consciousness, the manas will harbor resentment; this resentment will erupt sooner or later. If it does not erupt, the mind will be depressed. When consciousness has not persuaded the manas, once it relaxes supervision, the original habits of the manas reappear. Therefore, the falsification by consciousness cannot last long; there is always a time when it is exposed.
