All Phenomena Are the Outcome of Manas' Universal Cognition

The Buddha stated that the manas silently encompasses all dharmas, and this silent encompassing is equivalent to universal pervasion. Crucially, the eighth consciousness (ālaya-vijñāna) cannot manifest dharmas independently nor sustain dharmas alone; the manas must be present. Otherwise, even in the state of nirupadhiśeṣa-nirvāṇa (nirvana without residue), the eighth consciousness would be capable of manifesting dharmas and sustaining them, which would contradict its state of quiescence. The manas is the fundamental driving force for the arising of all dharmas within the three realms. The arising of any dharma is propelled by the manas; the eighth consciousness cannot operate alone. This indicates that on every dharma, there is not only the operation of the eighth consciousness but also the operation of the manas. Therefore, the manas can perceive all dharmas, and no dharma lacks the presence of the manas.

Even the karmic retributions that the manas is unwilling to receive, or the karmic seeds it is unwilling to grasp, manifest precisely because of the manas's perception; it is due to this that the eighth consciousness brings those karmic seeds into fruition. If this were not the case, Arhats, who still possess karmic seeds, would have those seeds manifesting in nirupadhiśeṣa-nirvāṇa through the eighth consciousness. If they could manifest, it would not be the state of nirupadhiśeṣa-nirvāṇa, and the eighth consciousness would be creating conditioned karmic actions.

Consciousness (mano-vijñāna) cannot possess any function or role independently; it is always bound together with the manas, and all its activities are the result of the manas's assistance. Consciousness cannot operate separately from the manas and have its own independent functioning. Therefore, the role of the manas is exceptionally prominent and crucial.

The process of human consciousness initiating thoughts begins with the manas first stirring a thought. After this mental impulse (manasikāra), the mental factor of volition (cetanā) arises, and then consciousness produces thoughts and ideas. Stirring a thought invariably starts with the manas; only afterward does the thought of consciousness emerge. Without the thought of the manas, there is no thought of consciousness. In the practice of investigating the critical phrase (huatou), the ultimate aim is to anchor the manas to the critical phrase, dwelling on it unceasingly, contemplating it day and night, until breakthrough is achieved. This too is the result of the manas stirring thoughts. The manas initiating a thought is manasikāra. Stirring a thought is manasikāra; the terms differ but refer to the same process.

In truth, the six consciousnesses and the eighth consciousness have always been staging a duet; thus, traces of the eighth consciousness can be found in the bodily, verbal, and mental actions of the six consciousnesses. Similarly, the manas and the eighth consciousness are also staging a duet; traces of the eighth consciousness can likewise be found in the operations of the manas, in its functions of manasikāra (attention), sparśa (contact), vedanā (sensation), saṃjñā (perception), and cetanā (volition), and in all the manas's functions of making choices and exercising control. Therefore, realizing the Way through the manas is deeper, more direct, more thorough, and more ultimate. The wisdom arising from this realization is the most profound.