The Hidden Manas Cetasika

In the Mahāsatipaṭṭhāna Sutta, when the Buddha spoke of contemplating sensations, he described two types: internal sensations and external sensations. External sensations refer to the feelings of the conscious mind that are easily observable, particularly the feelings of consciousness in relation to the six sense objects. Internal sensations refer to the deeper, more hidden feelings of the manas (root mind) that are not easily observed. Although the vast majority of people cannot distinguish between consciousness and manas, the subtle mental activities deep within can still be perceived and observed, provided the mind is sufficiently refined.

When the Buddha spoke of contemplating the mind, he instructed observing the afflictions of greed, hatred, and delusion within the internal mind and the external mind, observing the concentration or distraction, breadth or narrowness, superiority or non-superiority, meditative stability or instability, liberation or non-liberation of the internal and external mind. This indicates that the internal mind (manas) possesses afflictions of greed, hatred, and delusion, has states of meditative stability and instability, and experiences liberation and non-liberation. This, from the Theravāda scriptures, proves that manas possesses these mental factors (caitasika), even though the World-Honored One did not explicitly state it. Because the nature of manas cannot be comprehended or realized even by Mahāyāna disciples, let alone Theravāda disciples being able to deeply and correctly understand the dharmas of manas, the World-Honored One had to speak covertly about the mental factors associated with manas.

There are internal doubt and external doubt as afflictions. To eradicate doubt completely, one must eliminate the doubt residing in manas. Therefore, the Three Fetters entirely refer to the fetters of manas; only by eradicating the doubt of manas can one sever the Three Fetters. Eliminating greed means eliminating the greed of manas; only then can the mind resonate with the beings of the Form Realm and be reborn there. Eliminating hatred means eliminating the hatred of manas; only then can one become a Third Fruition (Anāgāmi) practitioner. Eliminating delusion means eliminating the delusion and ignorance of manas; only then can one transcend the Three Realms.

The Theravāda sutras are the easiest to understand, yet who truly comprehends them fully? How much less so the Mahāyāna scriptures—who can truly and completely understand them? Even one who attains the fruition of Arhatship cannot place complete trust in their own mind; wisdom is insufficient, the mind is not ultimate, and complete trust can lead to errors.