The Respective Functions of the Three Transforming Consciousnesses

All dharmas (phenomena) that are the objects of consciousness cannot be directly transformed or actualized by consciousness itself; they are all transformed by the Tathāgatagarbha (Buddha-nature). Do the dharmas that are the objects of consciousness require the intermediary function of the manas (the defiled mental faculty, the seventh consciousness)? Certainly, without the manas, all dharmas would not manifest. Dharmas that are not objects of the manas have no reason to give rise to consciousness, and consciousness cannot arise to perceive and discriminate dharmas. The scriptures state that consciousness arises conditioned by the manas and dharmas (objects of mind).

There is a specific example: the manas takes a cup as its object, giving rise to consciousness. Then consciousness mistakes the cup for a pen holder. Some might say that this pen holder is not an object of the manas, but is transformed and perceived solely by consciousness. We should contemplate: does the dharma "pen holder" truly exist? It does not. The pen holder is like the hair of a turtle or the horns of a rabbit. A turtle fundamentally has no hair. That which does not exist is said to be empty; what consciousness is there to transform it? If it were transformed by the four great elements (earth, water, fire, wind), then it would be said to be transformed by the Tathāgatagarbha. If the Tathāgatagarbha transformed it using the seeds of the four great elements, then the turtle's hair would be considered an inherently existent dharma, visible to everyone's naked eye. Yet, even the Buddha cannot see the hair of a turtle or the horns of a rabbit; it is precisely because they are not inherently existent dharmas that they are invisible.

Since it is not transformed by the Tathāgatagarbha and is not an inherently existent dharma, consciousness is even less capable of transforming it. Consciousness possesses no seeds whatsoever and lacks the qualification to transform any dharma. Similarly, the manas and the five sense consciousnesses (seeing, hearing, smelling, tasting, touching) also lack any qualification to transform any dharma. Mistaking a rope for a snake, or mistaking a cup for a pen holder, is merely erroneous perception – like diseased eyes seeing flowers in the sky. Who can transform non-existent flowers? The case of mistaking a bow reflection in a cup for a snake is also like this. There is no snake; the snake does not exist. A non-existent dharma cannot be spoken of as being born or transformed by anyone; it is merely mistaken perception. It is like mistaking Zhang San for Li Si. Since Li Si does not exist, who transforms Li Si? What capability is there to transform Li Si? If Li Si were transformed using seeds, then Li Si would be inherently existent. If Li Si is not transformed using seeds, then there is no Li Si – it's merely diseased eyes seeing flowers in the sky. Moreover, what meaning is there in discerning whether Li Si is real or fake, his age, or his gender?

For any dharma that is not an object of the manas, there is no consciousness and no fanciful thinking (vikalpa) of consciousness. All are dharmas provided by the Tathāgatagarbha under the direction of the manas; the manas necessarily takes them as objects. However, once consciousness arises, it inevitably performs its proper function; otherwise, the so-called third transforming consciousness would be meaningless. The second transforming consciousness (the manas) is responsible for directing the Tathāgatagarbha to transform dharmas. The third transforming consciousness (the mental consciousness, the sixth consciousness) is responsible for the manifestation and discrimination (of objects), for thinking, analysis, and processing. "Transforming" does not mean directly transforming; the essence is that the Tathāgatagarbha transforms. It's just that the manas and the six consciousnesses can assist and manifest, and can guide the Tathāgatagarbha in transforming. The mental attention (manaskāra) of consciousness can influence the mental attention of the manas. The mental attention of the manas can guide the mental attention of the Tathāgatagarbha. Therefore, only through the harmonious union of these three can dharmas arise. When consciousness engages in inference (anumāna), the manas knows this, agrees with the inference, and determines to transform and actualize the mental object (dharma) under consideration; then the Tathāgatagarbha cooperates. The Tathāgatagarbha does not heed the choices of consciousness; it only follows the choices of the manas.