Consciousness and Manas Simultaneously Discriminating and Initiating Thoughts

In the process of discerning all dharmas, whether thoughts are active or inactive, whether thoughts are distinct or indistinct, whether in the state of vitarka (initial inquiry) or vicāra (sustained examination), there is discernment by consciousness (vijñāna) and discernment by the mental faculty (manas). Whenever a dharma is discerned, these two consciousnesses certainly coexist simultaneously. The distinction lies in which discerns more clearly, which discerns less clearly, which discerns more distinctly, and which discerns less distinctly—essentially, which serves as the primary agent of discernment. Whenever a thought arises, these two consciousnesses inevitably appear together concurrently.

This is because the mental faculty (manas) serves as the associate support (sahabhū-hetu) for consciousness (vijñāna). Where consciousness exists, the mental faculty necessarily exists. The manifestation of consciousness results from the mental faculty's deliberation and selection. Therefore, when consciousness moves, the mental faculty has necessarily already moved. If the discernment and mental activity of the mental faculty were absent, consciousness would not arise.

Moreover, the mental faculty is an uninterrupted consciousness. It perpetually exists, operates, engages in clinging (upādāna), and ceaselessly generates mental activity. It never ceases its deliberation, regardless of whether its movements are distinct or indistinct, whether its mental state is scattered or focused, whether it is characterized by attachment or non-attachment, or whether consciousness can perceive its existence and mental activities—these are the distinctions.

When many people experience a cessation of mental activity in consciousness and simultaneously fail to observe the mental faculty, they may perceive themselves as currently tranquil, believing no thoughts are present. In reality, the mental faculty does have thoughts at such times; it engages in clinging and deliberation. It is merely that consciousness lacks the wisdom to observe this. At any moment, the mental faculty may make a decision, after which consciousness can no longer remain tranquil and inevitably begins to initiate some form of action or creation.

Every action of body, speech, or mind—whether major or minor, subtle or significant—results from the mental faculty's deliberation. When the mental faculty intends to initiate action, consciousness cannot remain tranquil and is compelled to act according to the mental faculty's inclinations.