Evidence that Manas Possesses the Self-Authenticating Portion

First, the existence of the self-witnessing aspect (svasaṃvedana-svasaṃvitti) of the manas (the seventh consciousness) can be demonstrated through the acts of remorse and regret. The act of regret arises because, when the manas lacked the wisdom to discern previously, it blindly followed the analysis and guidance of consciousness (the sixth consciousness), hastily making a choice. Later, the manas discovers that the situation is not as it seemed, that the initial decision was wrong, and thus regret arises in the mind. The manas realizing that its own decision was mistaken is precisely the function of its self-witnessing aspect; it observes itself and discovers its own erroneous choice.

Second, observing the transformation in the mental activities (citta-caitta) of the manas demonstrates that it possesses the self-witnessing aspect. Through studying the Buddha's teachings and practicing, the manas, continuously permeated by consciousness, gradually recognizes the truth, becomes aware of its past ignorance, resolves to correct itself, and embarks on the path to Buddhahood. The continuous process of enhancing self-awareness during cultivation is the functional role of the manas's self-witnessing aspect; the continuous act of self-correction is the functional role of the manas's self-witnessing aspect; the self-driven change of its own mental activities and mental factors (caitta) is the functional role of the manas's self-witnessing aspect.

If the manas lacked the power of introspection, lacked the self-witnessing aspect, then it would be unable to correct itself. It is true that the manas relies on the permeation and guidance of consciousness, but ultimately, it is the manas itself that recognizes the truth and changes itself, not consciousness. If consciousness could change the manas, there would be no need for permeating and guiding the manas; it could simply change it directly. The meaning of permeation is that the thoughts and views of consciousness are accepted and agreed upon by the manas, causing the manas to adopt the same thoughts and views, thereby making correct choices and actions based on these changed views, leading to changes in bodily, verbal, and mental conduct.

Consciousness can only change itself; it cannot change the manas. If the manas does not wish to change itself, it is impossible for consciousness to forcibly change it. If consciousness could forcibly change the manas, then studying the Buddha's teachings, practicing, and even attaining Buddhahood would be easy. However, changing oneself is necessarily an active, self-initiated act, not a passive one. Passivity might bring temporary change but can never result in permanence. If it were otherwise, then anyone could be changed by the Buddhas and Bodhisattvas to escape the suffering of the six realms of rebirth and embark on the path to Buddhahood, bringing everyone close to Buddhahood. Yet, the facts are not so. This principle can be clearly understood upon careful contemplation; it is not difficult to comprehend.