The Meaning of Manas as the Manifesting Consciousness

Direct perception consciousness (pratyakṣa-vijñāna) refers to the method of perception by direct perception, the method of recognition by direct perception, or the method of manifestation by direct perception. Although the manas (mental faculty) possesses a function similar to the alaya-vijñāna (storehouse consciousness) in manifesting appearances like a mirror, the appearances manifested by the alaya-vijñāna are the dharmas (phenomena) it itself gives birth to, whereas the appearances manifested by the manas are the transformed appearances presented by the alaya-vijñāna; the manas does not transform appearances. The relationship between the alaya-vijñāna as the mirror and the appearances is one of production and being produced. The producer must necessarily be a dharma that is neither born nor perishes, while the produced is subject to birth, cessation, and change. However, the relationship between the manas and appearances is not one of production and being produced; both are dharmas that are produced. Moreover, the appearances presented by the manas are fundamentally distinct from those manifested by the alaya-vijñāna. The alaya-vijñāna manifests the essential realm (svabhāva-viṣaya), which is the most primordial dharma fabricated by the alaya-vijñāna itself. The appearances manifested by the manas belong to the representational realm (tad-ālambana-viṣaya), which is the secondary transformation of dharmas by the alaya-vijñāna and is no longer genuine.

Why is it said that the manas is direct perception consciousness? Because the manas perceives dharmas that are presently existing; it perceives dharmas as they truly are. It lacks the functions of inference (anumāna) and erroneous perception (mithyā-jñāna). The manas can perceive the dharmas the very first moment the alaya-vijñāna projects them; this is the representational realm, which is close to the essential realm and relatively true and reliable. After the manas perceives the representational realm, if it wishes to discern further details, it then transmits the dharmas to the six consciousnesses (vijñānas) for perception. What the six consciousnesses perceive is then no longer the relatively true representational realm; they perceive dharmas that have already undergone transformation. The dharmas thus manifested are one step further removed from the essential realm and the true realm, being more illusory than the dharmas perceived by the manas. Furthermore, the consciousness (mano-vijñāna) also employs inference and erroneous perception in perceiving dharmas, making the dharmas it manifests even less genuine.

If we compare the connotation of direct perception consciousness, the alaya-vijñāna perceives dharmas even more directly, more truly and reliably than the manas. Whatever dharmas the alaya-vijñāna perceives are the dharmas it itself presently gives birth to and upholds; there is not the slightest obstruction between it and the dharmas. It perceives whatever dharmas it gives birth to, and perceives whatever dharmas it upholds. If it does not give birth to a dharma, it does not perceive it; if it does not uphold a dharma, it does not perceive it. Moreover, there is absolutely no occurrence of inference or erroneous perception. For the alaya-vijñāna, there are fundamentally no past dharmas, nor are there future dharmas; all are present dharmas. Even dharmas from countless kalpas (aeons) ago are present dharmas. However, for the six consciousnesses, they are not present dharmas. In fact, the six consciousnesses cannot perceive present dharmas; whatever dharmas they perceive are already transformed dharmas; they are all past dharmas.