The Dharma of the Afflictive Mental Factors of Manas

Question: If the emotion of hatred reaches the point of gnashing one's teeth, is this deep hatred from the manas? Is it a reaction of the manas? Does the manas possess the minor derivative defilement of hatred?

Answer: The manas is the sovereign consciousness; all bodily, verbal, and mental actions are governed, commanded, and directed by the manas. The physical act of gnashing one's teeth is produced through the manas's direction and command. No matter what thoughts, ideas, or emotions the mental consciousness may have, it cannot command or direct the body to manifest the phenomenon of gnashing teeth. By regarding the manas as a normal consciousness, it becomes easier to understand all its mental activities, thus avoiding misunderstandings.

The manas is the master of the five-aggregate body, perpetually governing all bodily, verbal, and mental actions of this body. Our practice is precisely about cultivating the manas and transforming it. After the manas undergoes the three transformations of consciousness into wisdom, one attains Buddhahood. If the manas were devoid of certain ignorance-afflictions, then practice would only involve cultivating the mental consciousness, and there would be no need to address the manas. Cultivating the mental consciousness is very simple, very easy, and effortless; one merely needs to study the principles, and upon contemplation, the mental consciousness will understand, become clear, and gain wisdom. Then, mental activities can change and transform. However, in reality, practice is extremely difficult; it is by no means this simple or swift. Changing oneself is arduous and requires long-term habituation, persistent introspection, and the gradual subjugation of oneself through encountering various conditions before even the slightest progress can be made. The ignorance-afflictions of the manas are extremely numerous and profound, difficult to subdue and eradicate, which is why practice feels so challenging.

The twelve links of dependent origination, arising from the ignorance of the manas, lead to subsequent immeasurable suffering of birth-and-death cycles. This demonstrates that the manas possesses all ignorance-afflictions. If the manas lacked ignorance-afflictions and only the mental consciousness had them, there would not be the suffering of beginningless kalpas of birth and death, as the ignorance-afflictions of the mental consciousness are easily resolved. Then, we should further consider: where do the ignorance-afflictions of the mental consciousness originate?

What we commonly refer to as "I" primarily denotes the manas. When we say "I," it is the manas's thoughts and concepts emerging—the deep-rooted, habitually ingrained concepts of "I" are the manas. Therefore, to observe the manas, one simply observes one's own arising thoughts and habitual tendencies. "I" is the manas; to observe the manas is to observe the "I." Approaching the practice from this perspective makes it less difficult. The relatively profound, difficult-to-discern and observe thoughts and concepts within the mind all belong to the manas. Deep-seated, ingrained habitual afflictions and wisdom are all aspects of the manas, extremely subtle, difficult to know, and hard to change. The thoughts and concepts of the mental consciousness float on the surface, easily influenced, easily discovered, easily subdued, and easily changed. If practice did not involve the manas, then learning Buddhism would be relaxed and joyful, and attaining Buddhahood would be very swift.

All the functions and roles of the manas within the five aggregates can be observed. Only by knowing what the facts are, what the truth is, can one definitively state what the manas possesses or lacks—or speak with certainty. Otherwise, one must follow the Buddha's teaching: "Do not believe your own mind." One's judgments are severely limited by the scope of direct perception and wisdom. When wisdom is insufficient for clear observation, one must diligently practice, striving to attain the ability to observe things as they truly are and through direct perception, thereby gaining genuine wisdom, wisdom of reality, and wisdom of direct perception. Before achieving this, doubt remains doubt; one cannot draw conclusions about reality, so one should refrain from making definitive judgments. Learning and practicing Buddhism must be approached with this attitude to avoid the fault of erroneous evaluation and judgment.

Strive to integrate the Dharma, to connect it coherently, and the meaning of the Dharma will become clear. No single Dharma exists in isolation; all are connected by a main subject and a central thread. Grasping the essence of all Dharmas holistically makes them easy to understand and master. Learning and practicing Buddhism is not about memorizing rules; it requires integrating theory with practice, engaging in actual observation to see whether the encountered theories accord with principle and Dharma, and whether they are actual reality. Diligently engage in direct contemplation, observing the functioning of the five aggregates, observing body, speech, and mind. Genuine knowledge arises from practice; practice is the sole criterion for testing truth. This applies to both the Buddha Dharma and worldly dharmas. Learning Buddhism is about seeking truth. Truth is fact—facts that no one can alter. To rely on facts as one's foundation, to rely on truth as one's foundation, is the "relying on the Dharma" taught by the Buddha. Only in this way can one achieve genuine realization, free from error.