Chapter Two: The Distinction Between Manas and Consciousness in Specific Physical, Verbal, and Mental Actions

1. The distinction between manas and consciousness can be illustrated by the example of suicide. If the consciousness contemplates jumping off a building to commit suicide, but the manas does not wish to die, the manas will not make the decision to commit suicide nor take the action to jump; otherwise, the person would certainly jump. While the consciousness may frequently entertain thoughts of suicide, the manas, unwilling to die, will avoid suicide. Consequently, the manas fears and avoids instruments associated with suicide, commanding the consciousness to steer clear of all objects that could lead to suicidal death.

The consciousness may think that life is meaningless and not wish to live due to unfavorable living conditions. However, the manas clings to life and does not want to die. If the two remain deadlocked, schizophrenia may manifest, and the manas may decide to take medication for treatment. Conversely, if the manas wishes to commit suicide while the consciousness does not, the consciousness will try every possible means to find reasons to survive. If the manas is persuaded by the consciousness, it decides not to take suicidal action; if not persuaded, it stubbornly decides to commit suicide, inevitably resulting in suicide.

2. Regarding white lies, malicious lies, and habitual lying without thought, there are certain differences in the mental formations (cetana) of manas and consciousness. In the case of a white lie, neither manas nor consciousness is defiled; both correspond to wholesome states, as the action is motivated by concern for others' benefit. For a malicious lie, the manas is defiled. The consciousness may not be malicious but must obey the manas's command and assist it in fabricating the lie; alternatively, the consciousness may also be malicious, making them mutual accomplices in creating unwholesome karma simultaneously.

Habitual lying, where lies come easily, stems from frequent lying as a habit of the manas. The consciousness has completely defiled the manas, causing the manas to delight in deceiving others with lies; deception becomes ingrained in its nature, turning into a habit so natural it goes unnoticed. The consciousness also remains unaware, never awakening to its own unwholesome habit. This requires others to frequently remind the person, making them aware of the karmic retribution of lying and deception, to gradually reverse this bad habit. Accumulating many small white lies can also lead to habitual lying, becoming unconscious and troublesome. Therefore, it is best to avoid even small white lies unless they concern critical matters like life and death.

3. What is the difference between inexplicable anger (wuminghuo) and ignorance-induced anger (wuminghuo)? Inexplicable anger refers to anger arising without discernible cause or reason. The consciousness does not know why the mind (manas) is unhappy and tries to control (manas) from expressing anger but cannot; the manas insists on expressing anger. This anger originates from the manas. When the manas's anger is extremely intense, the consciousness temporarily cannot control it.

If the consciousness wishes to express anger, it becomes increasingly agitated upon contemplation. Initially, it may not perceive anything significant, paying little attention or heed. However, upon reflection, it feels something is amiss, growing increasingly convinced until it expresses anger. But the manas may not necessarily be angry. When the manas is not angry, the consciousness's expression of anger is feigned – surface (consciousness) anger while the mind (manas) remains unperturbed. This is the consciousness defiling the manas, prompting the manas to decide to express anger, even though the manas was originally indifferent. Sometimes anger arises without reason; the consciousness itself does not know why it is angry and even tries to persuade itself not to be angry – this is the manas's doing.

Inexplicable anger is the manas defiling the consciousness. Ignorance-induced anger encompasses three types: one arising from the manas's ignorance, one arising from the consciousness's ignorance, and one arising from the joint ignorance of both. The ignorance of consciousness is relatively easier to address; once correct principles are understood, it can be influenced and become clear about the principles. The ignorance of manas is harder to deal with; it is difficult to persuade or advise. If both simultaneously experience ignorance-induced anger, the person completely lacks any rationality. Attempting to advise them at this time will not only result in being scolded but will also add fuel to the fire, escalating the flames uncontrollably.

The manas's decision to express anger has two modes: active and passive. Active anger is the manas generating ignorance-induced anger by itself. Passive anger is the manas being defiled and constrained by the consciousness, deciding to express ignorance-induced anger. Some people display anger outwardly while feeling no anger inwardly – this is surface anger from the consciousness, perhaps feigned or due to meditative concentration. Some people outwardly feign calm while inwardly seething with intense anger – this is strong anger from the manas, while the consciousness retains some rationality, continuously controlling the manas to prevent it from expressing anger.

Sometimes, while one part of the mind thinks one should not be angry or express anger (this is the rational thinking of consciousness), another part continuously feels anger and expresses it (this is the intense anger of manas, uncontrolled by the rational consciousness, unheeding of its advice). The part wanting control is consciousness; the part that cannot be controlled is manas. If the manas's anger is too severe, the consciousness must exert some control. After slightly subduing it, the consciousness can then reason with the manas, explaining principles, analyzing gains and losses, and defiling the manas. Over time, this can take effect and subdue the manas.

4. Hypocrisy is a trick performed by the consciousness mind – shallow and insincere – aimed at deceiving others into feeling goodwill and gaining their trust. This may also result from being directed and driven by the manas, defiled and commanded by the manas's afflictive habit of self-attachment and clinging to self. When this happens, the consciousness is forced to present a false self to others. Sincerity and straightforwardness are the inherent nature of manas because, without the assistance and complicity of consciousness, manas cannot engage in deception or scheming; it can only manifest its natural habits. Ordinary worldly people generally know how to act, engage in hypocrisy, or even be two-faced – smiling on the surface (consciousness) while tripping others underfoot (manas); speaking sweet words (consciousness) while harboring murderous intent (manas). This is the deceitful collaboration of consciousness and manas.

Manas is straightforward; it manifests as it truly is. It does not know how to flatter or employ schemes; it cannot and does not feign in one direction while acting in another, speak honeyed words, offer false smiles, or act. However, driven by its afflictive nature, the consciousness acts this way. When sages cultivate to the level of manas, subduing the manas's self-attachment and no longer clinging to self, the consciousness consequently becomes straightforward. Their mind-nature becomes direct and uncurved, not bending to flatter worldly people nor speaking in circles before revealing their true intent. The worldly wisdom, clever debate, and adeptness at strategy common among ordinary people are welcomed in the secular world. In contrast, practitioners (Daoist) possess a mind that is genuine and straightforward, utterly unaffected and free from forced flattery. Therefore, they do not conform to the world; though physically within it, their minds are often far removed from worldliness. Though mixing in the world, their minds do not blend with it.

Sometimes the consciousness lies and deceives people, while the manas itself may not wish to do so. However, the consciousness perceives some benefit or gain from such action and conveys this view to the manas, giving it erroneous guidance. Knowing it can gain profit, the manas, due to greed, decides, "Then let's lie and deceive," and the consciousness proceeds to lie and deceive. Many people are like this – their minds are not straightforward; they feign in one direction while acting in another, constantly uttering false speech, often saying what they do not mean, and concealing what they truly think – their character is very base.

On the other hand, if a person's habit of lying and deceiving has become ingrained – deeply rooted in the marrow, profoundly embedded within the manas – then the manas has been successfully defiled. Thereafter, this defiled habit of the manas will manifest whenever conditions arise, without the need for conscious thought. It automatically lies habitually, deceiving everywhere, becoming so accustomed to it that it remains unawakened to itself. Uncultivated individuals cannot even begin to contemplate how base lying and deception are; they always obey the manas's command, lying and deceiving everywhere, solely to obtain immediate personal gain, disregarding all else. Cultivated individuals can frequently introspect their mental actions. Knowing something is unwholesome, they repent and reverse their mental actions, attempting to persuade the manas and engage in mental negotiation with it. The outcome – who wins or loses – depends on whose power is greater.

5. Which consciousness does hypocrisy, false affection, and pretentiousness refer to? Which consciousness does emotional attachment, deep affection, and profound loyalty refer to? Hypocrisy and false affection involve forcing an outward display without genuinely possessing that sentiment or loyalty. The deep-seated manas lacks true feeling or sincerity; it is an expression of an insincere mind-intent. It is merely the consciousness putting on a superficial act; sometimes even the consciousness lacks genuine feeling. Thus, it is false, an act, not real. Genuine and sincere affection is the deep-seated feeling within the manas – sincere affection arising from the heart. Because the self is divided into the superficial self of consciousness and the fundamental, ultimate self of manas, the severance of self-view also has distinctions: superficial (consciousness) severance of self-view and true (manas) severance of self-view. True severance of self-view penetrates to the manas; only then can the manas correspond with selflessness.

Whatever is deep and genuine pertains to manas and corresponds with it. Whatever is shallow and false stops at the level of consciousness and corresponds only with consciousness. Consciousness can feign; manas must reveal true feelings. When true feelings are revealed, manas automatically or unconsciously activates the body and mind to express emotion. Emotional attachment is the manas's clinging to all dharmas; this is the most difficult to sever because the deluded clinging is too deep and ancient, persisting since beginningless kalpas. The habitual inertial force of manas is too powerful to change or eliminate within a short time.

Profound affection and loyalty signify the manas's deep-seated emotional attachment; it is bone-deep sentiment, difficult to extract, hard to introspect, and always manifests unconsciously. People with heavy emotional attachment lack rationality; rational people have lighter emotions and are easier to persuade and advise.

When dharmas corresponding to manas arise, manas directly and swiftly takes charge and responds without needing to pretend. Because consciousness cannot take charge and cannot produce genuine substance, for things neither manas nor consciousness possess, consciousness must feign possession and act – this is not a true revelation of the heart. A true revelation of the heart is naturally expressed by manas; manas directly commands the body and mind to manifest it – such as reddening eyes, emotional agitation, and reluctance to part.

6. If the emotion of hatred reaches the level of gnashing teeth, it is the deep hatred of manas – manas's reaction. Consciousness also has emotions, but the emotions of consciousness remain on the surface, not reaching the intensity of gnashing teeth, because consciousness cannot autonomously control the body sense faculty. Once an event penetrates deep into the heart, it becomes unforgettable – why? All dharmas etched into the marrow penetrate to the manas, leading to lingering thoughts, incessant remembrance, and constant longing day and night. These are manifestations of the manas autonomously regulating the six consciousnesses, the result of consciousness being directed and controlled by manas.

The working intensity of manas far exceeds that of consciousness, and it is also very effective and profound because manas is the sovereign consciousness, capable of determining the physical, verbal, and mental actions of the six consciousnesses. When a person is in deep sorrow or intense anger, their concentration is also quite powerful – there is an intense drive, a fierce momentum, unstoppable. These are all manifestations of the manas's strong clinging directing the six consciousnesses. Therefore, in learning Buddhism, we must also learn to mobilize the power of manas, letting it lead the six consciousnesses in cultivating wholesome dharmas. Then, why worry about not achieving progress on the path?

7. Whether a person uses a sincere mind or a false mind towards people and events, whether they are sincere or hypocritical, depends on whether the applied mind originates from consciousness or manas. Hypocrisy originates from the applied mind of consciousness; false intent is not the intent of manas but the intent of consciousness. Genuine and sincere intent originates from the intent of manas because manas can take charge. The Tathagatagarbha accords with manas, giving whatever is sought – this is substantial. Consciousness, however, is different; it cannot take charge, the Tathagatagarbha does not accord with it, so what it says cannot be realized – it is insubstantial.

Observing a person's facial expression reveals whether they are sincere – why? Facial expressions are activities of the body sense faculty, directly controlled by manas and corresponding to it. Reactions in the physical body and expression indicate that manas is moved; the inner mind cares deeply. If the facial expression is ordinary, it indicates superficial compliance from consciousness or consciousness controlling manas, preventing it from expressing its true feelings. Therefore, all manifestations of consciousness are superficial and shallow; deep-level manifestations belong to manas.

When the ingrained habits of manas are hard to change, only threats, intimidation, perceived danger, or feeling personally endangered can force it to change reluctantly. Therefore, experiencing significant setbacks and very real experiences makes it easier for manas to change itself. The more real and immediate the present reality manas accepts and acknowledges, the easier it is for manas to accept it. Hence, in interpersonal interactions, sincerity often easily moves and transforms others.

8. How manas and consciousness generally manifest in behaviors like forced smiles, forced calm, suppressed anger, being overjoyed, beaming with joy, gnashing teeth, etc.

"Forced" (qiang) means reluctant. The manas is somewhat unwilling, while the consciousness is very proactive, compelling and restraining the manas to make it comply with itself. Consciousness exhibits hypocritical behavior. Manas is straightforward, honest, and genuine; manas is never hypocritical and does not know how to put on airs. In a forced smile, the manas originally does not wish to smile, but the consciousness, being hypocritical, forces the manas to put on a smiling appearance to conceal the mind (manas), cater to the other party, or cope with the situation. This reveals the falseness and insubstantiality of consciousness. Consciousness, wanting to feign a smile, imposes on the manas, pressures the manas, and compels the manas, forcing it to smile despite itself, making it submit to doing what it originally did not wish to do – acting against its own will.

Because consciousness has strong rationality and can analyze gains and losses, it temporarily persuades the manas to comply with its intention. However, it has not yet fully persuaded it; the manas has not fully understood the principle nor changed its own thoughts and ideas. Temporarily aggrieved, it has no choice but to follow the consciousness's suggestion, forcing a smile – hence called a "forced smile." Later, it may regret it and change its mind.

Forcing calm: When encountering an event, the manas may feel somewhat panicked and not calm. The consciousness, to conceal its own (manas's) fluster, forces and advises the manas to deliberately appear calm to the other party, masking its inner panic and lack of composure. This fully reveals the rationality and hypocrisy of consciousness, its adeptness at pretense.

"Heart blooming with joy" (Xin Hua Nu Fang) means happiness radiating from the heart outward. "Heart" refers to manas. When manas is joyful or extremely happy, consciousness cannot conceal or control it. Beaming with joy, hearty laughter, and knowing smiles are all laughter arising from the heart – genuine and real expressions of joyful emotion from manas. Consciousness complies with manas, neither suppressing nor concealing manas's emotions, so there is no falsehood or pretense whatsoever; what is revealed is manas's true nature.

"Unable to restrain emotions" (Qing Bu Zi Jin): The inner emotions of manas are completely revealed without concealment. Consciousness has no intention to control or hide them, letting manas's nature express itself freely. The innate, innocent disposition of manas is thus revealed.

"Skin smiles but flesh does not" (Pi Xiao Rou Bu Xiao): "Skin" refers to the superficial consciousness; "flesh" refers to the deep-seated manas hidden beneath the skin. The manas originally does not wish to smile, but the consciousness insists on feigning a smile, engaging in deception. Therefore, manas and consciousness – one smiles, the other does not – hence "skin smiles but flesh does not." This shows that often, manas also complies with consciousness, controlled by it, unable to express its true face.

Suppressing anger: The manas is already extremely angry, on the verge of erupting. Consciousness, however, remains very calm and intervenes to rescue the situation, preventing the manas from igniting. It forcefully suppresses the manas, strongly advising it not to express anger, urging it to calm down. If consciousness could truly persuade the manas, suppression would be unnecessary; the manas would obediently and sincerely do what it wishes. Because the manas's habits are heavy, consciousness cannot persuade it immediately and can only suppress it. The manas reluctantly agrees not to act according to its own thoughts. However, prolonged suppression causes internal distress and damages the internal organs. If the manas does not understand the principles and is long suppressed by consciousness, the spirit becomes deeply depressed, often leading to psychological illness. Therefore, it is still necessary to reason with the manas, resolve its emotional knots, and clear its emotional blockages.

"Hatred arises from the heart, malice stirs beside the gall" (Hen Cong Xin Tou Qi, E Xiang Dan Bian Sheng). The heart and gall are both regulated by manas. Manas, by controlling the brain's central nervous system, can control the entire body's internal organs, various viscera, and subtle cellular tissue activities. The hatred of manas is true hatred, hence "hatred arises from the heart (manas)." The hatred of consciousness is not true hatred; it is false hatred, manifested very mildly. When manas has malicious intent, it is genuine malice, emanating from the heart outward without any pretense. The malice of consciousness is false malice, not severe enough to cause significant harm. The gall is associated with fear, malice, and other emotions. Only the fear and malice of manas can mobilize the gall, affecting bile secretion, causing changes in facial color and skin tone, presenting a dark purple hue. This shows that a single movement of manas can trigger changes throughout the body and mind. Hatred that makes one gnash teeth is also the hatred of manas; manas mobilizes the teeth, affecting them, indicating a deep degree of hatred. Superficial hatred from consciousness is relatively mild.

Arguing until flushed and ears red, anger turning lips purple, trembling all over, dizzy and head swollen, crying inconsolably, hatred making teeth itch, anger clenching fists, eyes wide open and spitting fire, furious beyond words, immediately punching the opponent, beating them until bruised and swollen, eyes wide open in surprise, dancing for joy – all these indicate that after manas becomes angry or emotionally stirred, it triggers physical reactions. If it were merely the psychological state of consciousness, there would be no such reactions because consciousness cannot command or control the body sense faculty; without controlling the brain's central nervous system, it cannot move the body sense faculty.

9. The distinction between manas and consciousness, for example, regarding confidence: there is confidence of manas and confidence of consciousness. Confidence that is indescribable and inexplicable belongs to manas; confidence that is reasoned and evidenced belongs to consciousness. One reasons; the other does not reason. Intuition is the perception of manas; it is relatively direct, requiring no analysis or judgment by consciousness. It can perceive things as soon as they arise.

Believing in one's intuition involves belief from manas and belief from consciousness. When intuition arises, sometimes one believes, sometimes one doubts. What can generate doubt is consciousness because consciousness cannot directly know karmic seeds; it inevitably doubts some matters whose ultimate reasons are unknown. However, consciousness has rationality and can contemplate, analyze, compare, and judge. If manas believes the intuition, meaning it believes in itself, it may not tolerate doubt from consciousness. This is the full confidence of manas, also manas's self-verifying function (svasaṃvitti).

Another example: After waking up in the morning, wanting to get up early but finding a reason to sleep a little longer. Once the six consciousnesses arise, one is considered awake. The desire to get up and the reluctance to get up both belong to manas. Finding reasons is the work of consciousness; consciousness needs to contemplate, analyze, calculate, consider, covet enjoyment, and also, relying on the manas's greed and laziness, finds reasons to linger in bed. Manas cannot find reasons because it struggles with subtle discernment and cannot carefully search for reasons or excuses. After consciousness finds a reason, it transmits the reason to manas, and manas then decides whether to get up immediately.

Every step involves the close cooperation of these two consciousnesses; it's just difficult to distinguish them. Manas generally follows its own habitual inertia, desiring to have the activities of the five aggregates, yet it is somewhat greedy and lazy, fond of enjoyment. Consciousness is also sometimes greedy and lazy, fond of enjoyment. But in the morning, consciousness itself is not very vigorous; its influence is relatively weak and has little effect on manas. At this time, the manifested behavior and thoughts reflect manas; manas manifests as it truly is. It is when the influence of consciousness is relatively weak that one can see a person's true level of cultivation.

10. Question: For someone who wants to commit suicide, consciousness must have a strong intention. Although manas temporarily obeys the intention of consciousness and cooperates in taking action, the fundamental habit of manas does not permit killing oneself. Otherwise, since the body is controlled by manas, it could directly stop the heartbeat. Is this correct?

Answer: Although the body is regulated by manas, manas cannot directly control the body or directly change the body. The sovereignty, command, and control by manas are superficial phenomena. In essence, it is still the Tathagatagarbha that sovereignly governs all dharmas, including the body. Any function or action of the body is governed and managed by the Tathagatagarbha. However, the Tathagatagarbha operates solely according to karmic seeds and the wishes of manas; it never acts autonomously. The Tathagatagarbha is the master; the body is born and sustained by it. No matter how manas wishes the body to be, it must be operated with the cooperation of the Tathagatagarbha. Furthermore, the Tathagatagarbha must also heed karmic seeds; it cannot solely obey the arrangements of manas. Therefore, manas cannot directly stop the heartbeat; it cannot do so. This is not within its scope of work or capability.

As for manas deciding or agreeing to commit suicide, it is because the results of consciousness's contemplation and analysis of human affairs and the living environment influence manas. Manas, being erroneously instructed, agrees with the view and decision of consciousness, agreeing with consciousness's decision to commit suicide. There are also phenomena where manas actively decides to commit suicide while consciousness is unwilling, still somewhat attached to life. Suicide is also an expression of the afflictive habits of manas. Because the desires of manas are very strong, if they are not satisfied, despair arises. Unable to obtain what it covets, it cannot bear it and resorts to drastic measures to end life. This is also an expression of the strong desires of manas.