Chapter One: The Distinction Between Manas and Consciousness

I. Beginners in Buddhism often find it difficult to distinguish between the sixth and seventh consciousnesses. This is because both consciousnesses perceive and differentiate the same mental objects (dharma-dhātu), are extremely closely connected, are both cognitive minds, have relatively similar natures, and possess analogous functions. Many, or rather countless, people conflate these two consciousnesses and cannot tell them apart, often mistaking the functions of manas (the seventh consciousness) for those of consciousness (the sixth consciousness), due to not recognizing the true nature of manas. The seventh consciousness is unique; it is both a faculty (indriya) and a consciousness (vijñāna). It belongs to the faculties among the six faculties (ṣaḍ-indriya) and to the consciousnesses among the cognitive minds. It possesses the functions of both a faculty and a consciousness.

The natures of the sixth and seventh consciousnesses are extremely subtle, far more subtle than those of the first five consciousnesses. Therefore, they are not easily understood. We need to diligently study the natures of both and then carefully observe and contemplate them before we can preliminarily grasp the natures of the sixth and seventh consciousnesses, thereby increasing our wisdom. The natures of the sixth and seventh consciousnesses have many differences, and their functions are also different. The sixth consciousness encompasses all mental activities such as knowing, analyzing, judging, thinking, contemplating, observing, reasoning, remembering, and recollecting mental objects. The seventh consciousness can comprehensively evaluate and cognize all dharmas; it is the consciousness that can perceive all dharmas, makes decisions and acts as the master at all times and places, and is the fundamental condition for the arising of the sixth consciousness.

II. Distinguishing the respective functions and influences of manas and consciousness is entirely achievable. The key lies in what kind of person can achieve it, to what degree, and who cannot. This depends on the level of wisdom of each individual. The level of wisdom is also constrained by the severity of afflictions (kleśa) and the depth of habitual tendencies (vāsanā), as well as by the depth of meditative concentration (dhyāna). Wisdom, meditative concentration, and the purity of the mind are intimately connected, closely interrelated, and inseparable.

The nature and functions of consciousness may be relatively easier to grasp compared to the natures of manas and the eighth consciousness (ālaya-vijñāna), yet the vast majority of people still cannot apprehend them and remain in a state of confusion. Why is this so? Primarily because these dharmas are still relatively profound and subtle. If one’s understanding of Buddhist principles is not deep and thorough, if knowledge and insight are insufficient, if the mind is restless, and if there is a lack of meditative concentration, then it is impossible to carefully contemplate and observe the operation of consciousness itself. Without the wisdom of direct perception (pratyakṣa), even the relatively coarse nature of consciousness cannot be clearly observed.

This also involves the obscuration caused by afflictions. Speaking of afflictions, most people recognize greed (rāga) and hatred (dveṣa), not knowing that ignorance (moha) and delusion (avidyā) are also part of afflictions, and indeed the principal part, the root of afflictions. Ignorance means the mind is unclear, lacking wisdom and correct knowledge and insight. Its fundamental cause is also the insufficiency of merit (puṇya). Without the obscuration of afflictions, wisdom would be vast. Consciousness would then transform into wisdom (jñāna), enabling it to understand more principles of the Buddha Dharma, to directly perceive the operation of many dharmas. This wisdom is beyond concrete description—deep, broad, and subtle—beyond the imagination of ordinary people.

The functional nature of manas generally cannot be directly observed by ordinary people without guidance from those who have realized it beforehand. This is because the mode of operation of manas is too hidden, too deep and subtle. First Ground (prathama-bhūmi) Bodhisattvas and above can directly observe a small part of it. Bodhisattvas below the First Ground, relying on the teachings of virtuous friends (kalyāṇa-mitra), might be able to understand it relatively fully, or perhaps gain a slight experiential understanding, but it may still not amount to direct observation.

Bodhisattvas below the First Ground find it difficult to directly observe how manas and consciousness coordinate and cooperate closely with each other during the operation of all dharmas; difficult to distinguish, in the operation of various dharmas, which functions belong to consciousness and which to manas; difficult to distinguish whether the discerning function regarding dharmas belongs to manas or consciousness, whether the function of deliberation and decision-making regarding dharmas belongs to manas or consciousness, difficult to distinguish the functions of each mental factor (caitta) as belonging to manas or consciousness, let alone distinguish what mental factors belong to manas, or what differences exist in the mental factors of each sentient being, or what differences exist in the mental factors of practitioners at different stages. If Bodhisattvas below the First Ground have minor afflictions, small obscurations, and relatively deep and broad wisdom, they can rely on the teachings of virtuous friends to distinguish part of the natures of manas and consciousness. Those with heavy afflictions and deep ignorance are helpless.

III. Does the Commander (manas) himself need to think, analyze, and deliberate upon the intelligence information he receives? Does he need to study and process it? Does he need to make strategic arrangements and deployments? Even if he completely agrees with the opinions and suggestions of the Staff Officer (consciousness), must he still go through his own thinking, research, analysis, and judgment, have his own mental activities, before finally agreeing and making a decision? Do the Staff Officer subordinate and the Commander need to have their own respective mental activities, their own wisdom and strategies, their own methods, their own experiences, etc.? Of course they do. They cannot substitute for each other; each has their own thoughts, views, and decisions. So it is with manas and the sixth consciousness.

Outsiders can only see the research work of the subordinate Staff Officer; they cannot see the Commander's process of thinking and processing intelligence before making a decision. Thus, they say that these decisions and the work before the decision are all done by the subordinate Staff Officer, and the Commander did not actually do anything but merely gave the final approval. Does this reflect the actual situation? Ninety-nine percent of us, or even more, can only see the work performance of the subordinate; we fundamentally cannot see the hard work of the Commander. Because we have no access to the Commander and cannot see the process of the Commander's work and decision-making, we assume all the work was completed by the subordinate Staff Officer, and the Commander merely agreed, nodded, and made the decision.

Buddhists often tend to deny dharmas they do not know or have not realized. Not seeing it, they say it does not exist. They trust only themselves and do not believe in the insufficiency of their own wisdom. This is a common phenomenon; slandering the Dharma (dharma-pratikṣepa) arises in this way. Proponents of the Six Consciousnesses theory are ubiquitous in the Sahā world. Because they cannot realize the Eighth Consciousness, cannot realize manas, and cannot observe the functions of these two transforming consciousnesses (pravṛtti-vijñāna), they deny them. There are also some who, although they believe in the existence of the Eighth Consciousness or have slightly realized it, because they cannot realize manas and cannot directly observe the operation of manas, deny the various functions of manas, becoming proponents of the Seven Consciousnesses theory. This is also very problematic.

IV. Question: Manas has the mental factor of wisdom (prajñā), though it is relatively inferior (every foot has its inch—meaning each has its strengths and weaknesses). However, with consciousness serving as the tool it drives (every inch has its foot), the two combined can fully express life, play freely in the Dharma realm, with great cleverness. During this process, can one distinguish who is making decisions, who is thinking and analyzing, who plays a greater role in the decision-making, and who influences and dominates the outcome?

Answer: In the secular world, especially within the realm of the six dusts (ṣaḍ-viṣaya) accessible to the six consciousnesses, the discerning and acting functions regarding the objects of the six dusts, apart from the Eighth Consciousness, are almost entirely produced by the combined operation of the seventh and sixth consciousnesses. Moreover, their natures are close, their connection is excessively tight, inseparable, making it very difficult to clearly delineate their respective functions; often functions are misattributed. However, if one’s meditative concentration is good and thinking is clear, one can still distinguish the functions of the two consciousnesses to some extent.

All eight consciousnesses can make decisions within their respective spheres of discernment. Decision-making is the function of the mental factor of deliberation (cetanā). Each of the eight consciousnesses has its own cetanā. Because their areas of responsibility differ, the content of their choices and decisions differs, and their authority also varies. As for whose decision-making power between the sixth and seventh consciousnesses is greater or smaller, it is not fixed. Generally speaking, commonly, and most of the time, manas has greater decision-making power. Manas usually has absolute decision-making authority, not permitting consciousness to argue. Only when manas lacks experience and cannot make up its mind, or when the wisdom of consciousness is high and persuasive, does manas follow the decisions and propositions of consciousness, then makes the final weighing and decision. The final decision-making power always lies with manas; it always holds the ultimate authority.

Manas cannot make decisions about things it has not experienced. Often, its wisdom in discerning the six dusts is insufficient, likewise preventing it from making decisions. At such times, it must rely on the results of consciousness's discernment to conduct an overall weighing and deliberation before making a decision. Because consciousness discerns all dharmas meticulously, has the ability for detailed analysis and thought, possesses reasoning and judgment abilities, has imaginative and thinking abilities, and is logical, the information it grasps about the realm of the six dusts is relatively accurate. Manas must rely on this ability of consciousness to grasp the details and full picture of all dharmas, then conducts an overall, comprehensive, global deliberation—one might call it foresight—finally making a decision, which the sixth consciousness then executes. From this, it can be seen that consciousness can influence and dominate the operation and results of all dharmas. Manas's original, inherent habits and experiences can also influence the operation and results of all dharmas. As for which has greater influence, it is not fixed; it depends on the specific circumstances.

V. Whatever realms appear in meditative absorption (samādhi) belong to the mental objects (dharma-dhātu) within the six dusts; they are all objects discerned by consciousness. When a realm-image appears in the mind, the cognitive mind knows it; this is the knowing of solitary consciousness (mano-vijñāna functioning alone). Because this realm-image has no connection to the external six dusts and belongs to the mere-mental realm (mano-maya), only solitary consciousness can discern it.

Manas also knows and discerns, and moreover, it knows and discerns first. However, manas cannot discern specifically and in detail. Furthermore, after manas discerns a realm, what exactly it has discerned, we—that is, consciousness—still do not know; we cannot understand what situation it has discerned. If manas could independently handle any realm, there would be no need for consciousness to discern the realms of the six dusts. If manas could discern in detail and know the specific content, consciousness would have no reason to arise. However, after consciousness transforms into wisdom (jñāna), it can gradually observe and know the thoughts and discerned content of manas.

Now we know a general principle: manas can know many dharmas, though perhaps not in detail, only roughly, knowing a general outline. But no matter how it knows, consciousness, due to the obscuration of ignorance (avidyā), still does not know—meaning we do not know. One aspect of our Buddhist practice is to enable consciousness to transform into wisdom and attain great wisdom, to excavate all the dharmas known by manas, so that we can have the wisdom to know all dharmas. If consciousness can know all dharmas, then we will be able to handle any realm very well. At that time, we will be unimpeded regarding dharmas and live very freely in the world.

VI. Manas and consciousness are almost glued together, difficult to separate. To realize manas and observe it is extremely difficult, perhaps even more difficult than observing the Eighth Consciousness. This is the principle behind the saying, "Fools find it hard to distinguish the faculty from the consciousness." The eight consciousnesses are all realized through their functions. Because they are all formless, immaterial cognitive minds, the first five consciousnesses cannot discover the functions of these cognitive minds. Only consciousness can discover and realize them, and subsequently, manas, accompanying consciousness, can also realize these dharmas. Consciousness must realize and observe the eight consciousnesses from the mode of operation of the eight consciousnesses.

In the operation of any dharma, both manas and consciousness manifest; the two are inseparable like form and shadow. Where there is consciousness, there must be manas. Consciousness works on the front stage; manas operates covertly in the background, directing like an emperor ruling behind a screen. Consciousness operates in the light; manas operates in the dark. Consciousness specializes in observation, statistical analysis; manas makes the final decision. Manas directly obtains information from the Tathāgatagarbha (ālaya-vijñāna); consciousness indirectly utilizes the information from the Tathāgatagarbha. Consciousness is the assistant and accomplice of manas; manas is the backing and reliance of consciousness. Consciousness is the observer for manas; manas provides the source of information for consciousness. The two closely cooperate, enabling one to ascend to the heavens or descend into the hells; to sit upon the throne of a Buddha or sleep upon the iron bed of hell.

VII. Is Innate Ego-Clinging (sahaja-ātmagrāha) of Manas or Consciousness?

Does consciousness have innate ego-clinging? "Innate" means present from birth. When consciousness first appears, it cannot distinguish directions, knows nothing, and certainly does not know the so-called "self," nor parents or siblings. Therefore, it has no ego-clinging. What the infant's consciousness manifests is entirely taught and habituated by manas. Thus, it is manas that has innate ego-clinging; manas also does not need to arise again. The environment and parents cannot yet habituate the infant immediately; consciousness needs to be gradually taught before it can slowly understand all dharmas, everything—whether taught by its own manas, by others, or habituated by the environment. In any case, consciousness must learn everything one by one; nothing is innate, including the cognition of self.

Consciousness is initially taught and habituated by manas. When it arises, it is shaped by manas; it must be dominated by manas, having no principles or opinions of its own. All manifestations of consciousness in the womb are entirely compliant with manas, without the slightest self-assertion. After birth, consciousness is also completely compliant with the will and habits of manas, without the slightest self-assertion. Only later, after being habituated by the environment and taught by others, can it gain some cognition and have some self-assertion.

The innocence of a child lies in it being entirely the manifestation of the inner self (manas), without falsehood, without pretense, without the concealment of consciousness. It is the straightforward and unrestrained action of manas; consciousness does not control manas nor disguise it. From a child, one can directly discover the characteristics of manas. A child is naturally greedy—that is the greed of manas. Naturally gets angry—that is the hatred of manas. Naturally ignorant—that is the ignorance of manas. A child naturally surpasses others in intelligence—that is the wisdom of manas. Naturally has certain talents—that is the ability of manas. Whatever is innate, not specifically learned later, belongs to manas.

When we truly cannot distinguish manas and consciousness, we should consider the situation without consciousness, the situation when the function of consciousness is weak, and the situation when consciousness is just arising or about to cease. All these situations are manifestations of the characteristics of manas.

VIII. Is the Continuity of a Single Thought (ekacitta-santati) of the Conscious Mind or Manas?

Both are functioning simultaneously. When the conscious mind has continuity of a single thought, it is a state of concentration (samādhi), where the mind abides in one realm, with little discrimination. The information transmitted to manas is reduced, so manas's grasping (parigraha) becomes less and weaker. Its attention can become slightly more focused, its discerning wisdom becomes somewhat stronger, and simultaneously, its deliberative nature also increases. If one uses this concentration power to practice Chan meditation (dhyāna) and contemplate the Buddha Dharma, the function of manas is enhanced, making it easier to realize the Buddha Dharma. For consciousness to have continuity of a single thought, manas must also grasp this single thought for a long time; otherwise, consciousness will disappear and cannot continue. Any dharma that manas does not grasp, consciousness has no reason to grasp alone, because consciousness fundamentally cannot exist independently.

IX. Consciousness has knowing nature; manas also has knowing nature. Self-knowing (svasaṃvedana) means knowing one's own right and wrong; this is the self-verifying awareness (pratisaṃvid). This refers to manas, which takes the functions of the Eighth Consciousness and the six consciousnesses as its own functions. The self-knowing nature of consciousness is consciousness observing itself; it is consciousness discerning consciousness. This is relatively easy. Consciousness discerning the knowing nature of manas is more difficult; consciousness is not adept at discerning manas's knowing nature. Manas discerning itself is also not very easy. Only when both consciousness and manas eliminate afflictions, remove obscurations, transform into wisdom, and possess great wisdom, can consciousness observe the operation of manas and know more and more of its nature and operational rules.

X. The difference between consciousness and manas in discerning karmic seeds (bīja). For example, when one encounters an enemy in this life and is determined to take revenge, is it manas that wants revenge or consciousness? Initially, it must be manas that wants revenge, because manas experienced the events of past lives, resonates with the karmic seeds, and knows the karmic connection with the enemy. Therefore, it must be manas that seeks revenge. Consciousness does not know why the self (manas) hates the enemy, but when it complies with manas and also wants revenge, it will think of ways to take revenge and put them into action.

Consciousness sometimes has reason, sometimes lacks reason; sometimes it wants to persuade manas, sometimes it automatically becomes manas's accomplice. The specific measures of revenge are devised by consciousness; the methods are thought out by consciousness; the means are designed by consciousness; finally, manas makes the decision, and all actions are initiated and dominated by manas. If manas does not give the final approval, consciousness cannot take revenge. The operation of consciousness has never been separated from manas by even a hair's breadth; the two are tightly connected and mutually dependent.

XI. When discerning karmic seeds, if consciousness can discern them, it is because the conscious mind follows manas's discernment. Manas relies on the Tathāgatagarbha for knowledge, but this is only possible after consciousness enters deep concentration. Manas's discernment of karmic seeds cannot be expressed; after consciousness discerns the karmic seeds, it can describe them. What is unclear and inexpressible is manas's discernment; what can be described in detail is consciousness's discernment. If one wishes to have great wisdom and be able to clearly discern karmic seeds, one must strive to subdue afflictions. The lighter the afflictions, the smaller the obscurations, the deeper and sharper the wisdom becomes. Then the sixth and seventh consciousnesses can transform into wisdom, and the two combined can know more dharmas.

The transformation of consciousness into wisdom occurs after eliminating afflictions, after severing the view of self (satkāya-dṛṣṭi) and realizing the mind's nature (citta-prakṛti), attaining the first dhyāna. After the transformation into wisdom, the functions of manas and consciousness are greatly developed. Only upon cultivating to the state of being free from outflows (anāsrava) and afflictions can profound seed-wisdom arise. When there are afflictions, the mind has outflows and obscurations; wisdom is inferior, unable to see the truth of facts clearly or penetrate the essence of people, events, and principles.

XII. Why Do Various Physical and Mental Reactions Occur Before Major Events Happen?

Manas can discern karmic seeds and, based on them, knows that a major event is about to occur. Thus, the physical body exhibits abnormal reactions. However, manas has no names or words; it cannot express this clearly through language and words, nor does it have thoughts to let consciousness know. Therefore, consciousness cannot know exactly what will happen and cannot take specific measures or counteractions. It can only let the event unfold until it happens, at which point consciousness discerns what it is. There are even cases where signs appear a year in advance, yet consciousness still does not know what exactly is going to happen.

Consciousness can specifically discern the objects of the six dusts, but it cannot directly and clearly discern karmic seeds. When karmic seeds have not yet fully manifested, they do not belong to the realm of the six dusts; thus, consciousness cannot clearly discern them. Manas discerns karmic seeds about to manifest and can only send vague, uncertain signals, such as abnormal physical reactions, inner joy, or anxiety and unease. If consciousness has wisdom, it can interpret the meaning of these signals, but the consciousness of ordinary people is relatively dull and unperceptive, often unable to interpret them.

After manas discerns karmic seeds about to manifest, why does it trigger physical and mental reactions, such as feeling chest tightness, irritability, restlessness, etc.? Because manas grasps the body (kāyagrāha). When it has a psychological reaction, it controls brain neurons, directly affecting the body and causing various changes. Manas operates in the brain, discerning all mental objects (dharma-dhātu) there, including information from the six dusts. When its cognitive mind moves, it can directly affect the brain's nervous system, which then rapidly spreads throughout the body, causing reactions throughout the body.

The cognition of manas's mind differs, leading to different feelings and emotions, which trigger different reactions in the brain's nervous system, resulting in different bodily reactions and activities. When there is the blessing (adhiṣṭhāna) of the Buddha's power, consciousness does not know, but manas knows, and it will cause the body to exhibit various reactions, such as tingling sensations, inner joy, or tears welling up. The responses experienced while reciting the Buddha's name, sūtras, or mantras are all sensed by manas, while consciousness remains unaware. When we sit in meditation and reach a state of great mental stillness, we can experience that as soon as there is a reaction or emotion in the mind, the nerves in the brain jump, and almost simultaneously, the body has various reactions. This shows that manas is constantly regulating and controlling the physical body.

XIII. The Difference Between Manas's Deliberation and Consciousness's Thinking

Their thinking and measuring: one (manas) is general, the other (consciousness) is detailed; one (manas) is deep, the other (consciousness) is shallow; one (manas) can be continuous, the other (consciousness) is intermittent; one (manas) is more holistic and comprehensive, the other (consciousness) is partial and localized; one (manas) can connect with past-life experiences, the other (consciousness) can at most carry experiences from this life; one (manas) is fast and sharp, the other (consciousness) requires a certain amount of time. Because manas needs to grasp the overall picture and general outline of people, events, and principles, spanning past and present, possessing comprehensive decision-making and sovereign authority, its deliberation cannot possibly delve into the minute details of affairs and principles. This requires consciousness to act as an adviser and assistant; relying on consciousness's meticulous discernment and analytical thinking to achieve clarity. Consciousness, as the tool for manas to discern the objects of the six dusts, can only cooperate with manas, compensate for manas's deficiencies, provide manas with detailed information, and satisfy manas's needs. Therefore, its thinking must be very detailed and specific.

Manas's wisdom in discerning the objects of the six dusts is not strong, determined by its leadership position. Because manas can see all dharmas, silently accommodates all dharmas, and needs to deliberate upon and manage the overall picture and totality of all dharmas, it cannot perform specific and detailed discernment and deliberation on the dust realms. Moreover, this part can be shared and assisted by consciousness; the two can cooperate. Compared to manas, consciousness discerns relatively less content and can also focus its discernment; thus, it can discern clearly and thoroughly, possessing strong localized wisdom power.

The constant examining deliberation (nityavicāra) of manas never ceases. As long as the Eighth Consciousness can manifest mental objects, manas can grasp them and then deliberate. The thinking of consciousness, however, is intermittent and subject to many conditions. If conditions are not met, consciousness cannot appear or cannot think.

XIV. Manas, whether in or out of concentration, cannot replace consciousness in reasoning, analysis, or thinking. Manas's deliberation and consciousness's thinking have certain differences. Reasoning, analysis, and thinking are the functional natures of consciousness; this is very clear. Consciousness corresponds to language, words, perception, and observation (vitarka-vicāra). Manas cannot perform such delicate thinking activities as reasoning and analysis. That special mode of deliberation, measuring, and weighing of manas is also not easy for consciousness to discover and grasp. Even after realizing manas and discerning its operation, manas's mode of deliberation is still difficult to observe and grasp.

Manas is not necessarily wiser than consciousness; it depends on the aspect. In discerning the objects of the six dusts, manas is not as wise as consciousness; it does not have consciousness's meticulous discernment, nor does it discern as clearly and penetratingly. However, because manas has never ceased since beginningless time (anādi-kāla), having experienced infinite events, its experience and wisdom are also very rich. Sometimes, in discerning major issues, it can be wiser than consciousness, due to being experienced and seasoned.

All dharmas are decided by manas as the master. Manas also trusts direct perception and can only trust its own deliberative nature. Therefore, to realize certain dharmas, one must find a way to let manas deliberate personally, participate directly. The result of its deliberation is directly accepted by manas without going through other procedures, making it relatively fast.

XV. Everyone should hone their mind more and wag their tongue less. Using the brain is always far better than using the mouth, because only with a powerful mind can one attain wisdom and merit. The function of the brain is primarily governed by manas; the tongue is the skill of consciousness. Which function is stronger and more capable of solving problems? Using the brain is tiring; wagging the tongue is effortless. Many people do not use their brains, only wag their tongues. What problems can wagging the tongue solve? Deep thinkers speak little; those who talk a lot think shallowly. One uses manas more; the other uses consciousness more. Such is the relationship between manas and consciousness: as one wanes, the other waxes; one is deep, the other shallow. Which is better, deep or shallow?