Analyzing the Agency of Manas from the Perspective of the Three Realms in Consciousness-Only Theory

Question: Are the realms of veridical representation, direct perception, and solitary appearance all transmitted and transformed from the realm of essential substance? Shouldn't the manifestation of these three realms follow a specific sequence? Since the seventh consciousness can perceive dharmas unreachable by the six consciousnesses, does this indicate that the realm of veridical representation is closer to the realm of essential substance? However, the dharmic dust also pertains to the dust of form, sound, smell, taste, and touch, and the dust of form should be more substantial than the dharmic dust? Then is the realm of direct perception closer to the essence than the realm of veridical representation? Since all realms are transmitted and transformed from the essential substance, do all realms belong to material form (rūpa-dharma)?

Answer: The realm of solitary appearance is not transmitted from the realm of essential substance. It can be said that the realm of solitary appearance does not carry any substance from the realm of essential substance; otherwise, it would be called the true realm of veridical representation or the false realm of veridical representation. The five-concomitant consciousness corresponds to the realm of veridical representation and generally belongs to the false realm of veridical representation. The realm of solitary appearance corresponds to the solitary mental consciousness and is unrelated to substance; it is an additional manifestational appearance produced by the tathāgatagarbha.

The false realm of veridical representation and the realm of solitary appearance can appear simultaneously. The five-concomitant consciousness and the solitary mental consciousness can arise concurrently. When they appear together, each corresponds to its respective realm. At such times, it can be said that one is distracted or inattentive, meaning the conscious mind is not fully focused on the false realm of veridical representation but has diverted attention to the solitary mental consciousness to correspond to the realm of solitary appearance. This diverted solitary mental consciousness is also generated based on the intention of the manas (root consciousness). If the manas does not become distracted, the consciousness will not divert its attention. For example, while listening to a person speaking opposite you, the five-concomitant consciousness is hearing, while the solitary mental consciousness simultaneously thinks of another person, another scene, or contemplates a question. Listening to the speaker is determined by the manas, while recalling another person, etc., is directed by the manas. If the manas becomes distracted and focuses on other dharmas, the consciousness will inevitably divert its attention to process those other dharmas.

The manifestation of the realm of direct perception and the realm of veridical representation has a sequential order, but the sequence is almost imperceptible. Those without meditative power perceive all dharmas as appearing simultaneously. The realm of solitary appearance can arise anytime, anywhere—before, after, or simultaneously with the realms of direct perception and veridical representation. The realm of solitary appearance is generally the realm of deluded thoughts and distractions. The minds of sentient beings are scattered and disordered, constantly filled with numerous distracting thoughts; the realm of solitary appearance never ceases, with delusions flying about incessantly. The seventh consciousness corresponds to the true realm of veridical representation, while the sixth consciousness corresponds to the false realm of veridical representation. The false is more illusory and less real than the true, so the true realm of veridical representation corresponding to the seventh consciousness is closer to the realm of essential substance. In terms of the sequence of manifestation, the true realm of veridical representation appears first and undergoes transformations all the way to the supreme sense faculty, after which the false realm of veridical representation appears for the consciousness to cognize. However, by this time, it is already several moments later than the true realm of veridical representation. Regarding dharmas, the manas has already cognized them long before, and only then does the consciousness arise and cognize them. Therefore, sometimes the consciousness has no reaction at all, and the matter is already handled; only upon looking back later does one realize what happened.

The dust of form and the five sense dusts belong to the realm of direct perception. They are coarser than the dharmic dust of the realm of veridical representation, easier to recognize and perceive, with more prominent appearances. The dharmic dust is more subtle and harder to discern; insufficient wisdom easily leads to mistakes. Therefore, cleverness and wisdom are reflected in the cognition and judgment of the dharmic dust. Generally speaking, cleverness refers to a characteristic possessed by the consciousness, while wisdom refers to a characteristic possessed by the manas. Cleverness is relatively superficial and flexible, while wisdom is deeper, more stable, and concealed. Cleverness is changeable and unreliable; wisdom is stable, enduring, and thus reliable. Therefore, the consciousness is unreliable, while the manas is enduringly reliable.

The realm of essential substance, the realm of direct perception, and the realm of veridical representation all contain the four great elements and are all material form (rūpa-dharma). The realm of essential substance is the most real and complete, containing all information of the dharma, including the five dusts and the dharmic dust. The realm of direct perception contains only the information of the five dusts. The realm of veridical representation within the supreme sense faculty contains only the information of the dharmic dust, while the realm of veridical representation outside the supreme sense faculty also contains the complete information of the dharma, including both the five dusts and the dharmic dust. Therefore, what the manas cognizes first is relatively complete information, enabling it to independently cognize and make decisions. The consciousness can only cognize the dharmic dust within the supreme sense faculty and must cognize simultaneously with the five consciousnesses. Thus, the information of the five dusts cognized by the five consciousnesses and the information of the dharmic dust cognized by the five-concomitant consciousness are combined and transmitted to the manas. What the manas cognizes is always the complete information of the dharma.

This demonstrates the characteristics and authority of the master consciousness. If the manas only cognizes part of the information, how could it correctly, rationally, and swiftly deliberate and then make decisions and issue commands? Therefore, if the manas cannot realize the Buddha Dharma, what is it that the consciousness realizes? Is it reliable? Is it complete? Is it rational? Is it meaningful? The consciousness is like a half-blind person, only able to perceive part of the dharma. Only when combined with the dharma perceived by the five consciousnesses does it become the complete dharma. How could the consciousness take charge? If the consciousness took charge, wouldn't the five aggregates fall into great chaos?