The Kleshas Cetasika of Manas

Question: If the emotion of hatred reaches the degree of gnashing one's teeth, is this a deep-seated hatred of the Manas (mind faculty)? 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 teeth is an action produced under the direction and command of the Manas. Regardless of whatever thoughts, ideas, or emotions the Mano-vijnana (discriminative consciousness) may have, it cannot command or direct the body to manifest the phenomenon of gnashing teeth. If we regard the Manas as a normal consciousness, it becomes easier to understand all its mental activities, thereby avoiding misunderstandings.

The Manas is the master of the five aggregates (skandhas). It perpetually governs all bodily, verbal, and mental actions of the five aggregates. Our spiritual 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 afflictions of ignorance (avidya), then spiritual practice would only require cultivating the Mano-vijnana, with no need to address the Manas. Cultivating the Mano-vijnana is very simple, effortless, and easy. Merely studying the principles and contemplating them with the Mano-vijnana leads to understanding, clarity, and wisdom. Mental activities can then change and transform. In reality, however, spiritual practice is extremely difficult. It is absolutely not this simple or swift. Transforming oneself is arduous; it requires long-term habituation, persistent introspection, and repeatedly encountering circumstances to subdue oneself, achieving only minor progress over time. The afflictions of ignorance within the Manas are extremely numerous and profoundly deep, making them difficult to subdue and eradicate. This is why spiritual practice feels so challenging.

The twelve links of dependent origination (pratityasamutpada) arise from the ignorance of the Manas, leading to the subsequent immeasurable suffering of birth-and-death (samsara). This demonstrates that the Manas is fully endowed with all afflictions of ignorance. If the Manas lacked afflictions of ignorance, and only the Mano-vijnana possessed them, there would not be the suffering of beginningless kalpas (aeons) of birth-and-death, as the afflictions of ignorance in the Mano-vijnana are relatively easy to resolve. Then we must further contemplate: Where do the afflictions of ignorance in the Mano-vijnana originate?

What we commonly refer to as "I" primarily denotes the Manas. When we say "I," it is the thought patterns and concepts of the Manas that emerge. The deeply ingrained, habitual thought patterns of "I" are precisely the Manas. Therefore, to observe the Manas, one only needs to observe one's own arising thoughts and habitual tendencies. "I" is the Manas. To observe the Manas is to observe "I." Approaching the practice from this perspective makes it less difficult. The relatively profound, hard-to-discern, and difficult-to-observe thought patterns within the mind all belong to the Manas. The deeply rooted, ingrained habitual afflictions and wisdom are all aspects of the Manas—extremely subtle, hard to know, and hard to change. The thought patterns of the Mano-vijnana float on the surface, easily influenced, easily discovered, easily subdued, and easily changed. If spiritual practice did not involve the Manas, then learning Buddhism would be lighthearted and joyful, and attaining Buddhahood would be swift.

All the functions and roles of the Manas within the five aggregates (skandhas) can be observed. Only by knowing what the facts are and what the truth is can we definitively state what the Manas possesses or lacks—or to be precise, or to state with certainty. Otherwise, we must follow the Buddha's teaching: "Do not trust your own mind." Our judgments are severely limited by the scope of our direct-perception (pratyakṣa) observational wisdom. When wisdom is insufficient to observe clearly, we must diligently practice, striving to attain the ability to observe things as they truly are (yathābhūta) and through direct perception, thereby gaining genuine wisdom, wisdom of reality, and wisdom of direct perception. Before achieving this, doubt remains doubt; we cannot draw conclusions about reality. Therefore, we should refrain from making definitive judgments. Only by adopting this attitude in learning Buddhism and spiritual practice can we avoid the fault of erroneous evaluation and misjudgment.

Strive to integrate and connect the Dharma, and the meaning of the Dharma will become clear. No single Dharma teaching exists in isolation; all have a main subject and are interconnected through a central thread. Grasping the essence of all Dharma teachings holistically makes them easier to understand and master. Learning Buddhism and practicing is not about memorizing rules; it requires integrating theory with practice. One must actually observe to see whether the encountered theories accord with principle and Dharma, and whether they align with reality. Diligently engage in direct contemplation (vipasyana) in practice. Observe within the functioning of the five aggregates; observe within 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 the truth. Truth is fact—a reality no one can alter. Taking fact as one's reliance, taking truth as one's reliance—this is the "reliance on Dharma" (yifa) taught by the Buddha. Only in this way can one achieve genuine attainment and avoid error.