Dual Personality is the Multiple Aspects of Manas

Does a person with dual personality mean that consciousness and the manas each have a distinct personality, or that the manas itself possesses two personalities? When the first personality manifests, the physical, verbal, and mental actions take one form; when the second personality manifests, the physical, verbal, and mental actions take another form. These two personalities differ, sometimes even being diametrically opposed, as if they were two separate individuals.

Why does the phenomenon of multiple personalities arise? It is because the manas harbors multiple psychological needs and volitions that cannot be reconciled. Consequently, multiple personalities emerge to satisfy these different volitions or to manifest various temperaments. In other words, when one cannot fulfill one's own volitions, when multiple temperaments cannot coexist harmoniously, and when diverse experiences cannot be integrated, multiple personalities form out of necessity to satisfy the various volitions and aspects of the self. When the manas becomes excessively entangled and unable to resolve its contradictions, it forcibly splits itself into two or more parts.

From the phenomenon of multiple personalities, one can gain an early understanding of the transformation bodies (nirmanakaya) and enjoyment bodies (sambhogakaya) of Buddhas and Bodhisattvas. The enjoyment body is a form manifested by the manas, while the transformation body is an emanation, a division of the six consciousnesses manifested by the volition of the manas. The distinct physical, verbal, and mental actions of dual personalities correspond to the differing activities of multiple emanations of the six consciousnesses. The transformation bodies of Buddhas and Bodhisattvas have different identities and perform different actions. The vow-power of Avalokiteshvara Bodhisattva is such that he manifests in whatever form is necessary to liberate sentient beings and expounds the Dharma accordingly. "Whatever form" refers to countless transformation bodies, manifested by the manas's volition to liberate sentient beings. A single Bodhisattva may come into the world using two or more manifested identities, and these physical forms may be unaware of each other.

The vow-power of Buddhas and Bodhisattvas is vast and profound. A single physical body is insufficient to accomplish so many, so great, and so profound vows; thus, they must manifest countless transformation bodies to fulfill their numerous vows. The manas is the sovereign consciousness. Provided it possesses sufficient merit, meditative concentration, physical capability, and vow-power, it will sovereignly divide itself, manifesting numerous sets of six-consciousness bodies. Each set of six-consciousness bodies possesses its own set of physical, verbal, and mental actions. Multiple sets of six-consciousness bodies exhibit various physical, verbal, and mental actions, each distinct, yet all are subsumed under the same manas and alaya-vijnana (storehouse consciousness). In contrast, the personalities in multiple personality disorder are subsumed under different facets, temperaments, volitions, or aspirations of the same manas.

After studying Consciousness-Only (Yogacara) philosophy, everyone should be able to become a psychological counselor, psychologist, or psychological guide, engaging in psychological research and guidance. You will perceive others' psychology at a glance; no one will be able to hide from you or deceive you. You will master others' psychological states and skillfully guide them. Worldly people are fundamentally driven by greed, hatred, and delusion, clinging to the five aggregates as the self. Unable to penetrate the phenomenal world, they naturally cannot resolve psychological problems. With repeated contemplation and observation, you will integrate all Dharma principles, clearly discern future trajectories, feel optimistic about the prospects of Buddhist practice and realization, and perceive a bright future ahead.