Chapter Three: The Distinction Between Manas and Consciousness in Discerning Objects

I. All dharmas are first contacted by Manas.

Direct perception (性境) is the true realm of the external essence upon which the tathāgatagarbha relies, and it further manifests the shadows of the six dusts (六尘) within the subtle sense bases (胜义根), composed of the four great elements (四大微粒). The seven consciousnesses, with Manas first, contact and discern initially, while consciousness discerns later. If the seventh consciousness (Manas) contacts these images without deciding to discern them in detail, the six consciousnesses cannot be produced to discern them, because when Manas does not require these discerning tools (the six consciousnesses), the tathāgatagarbha will not create the tools of the six consciousnesses. The seventh consciousness constantly contacts the six dusts at all times. Relying on the tathāgatagarbha, it is like the moon's reflection in nearby water, easily gaining a general understanding of all dharmas first. As for what action to take after knowing, it depends on the mental conduct and cultivation of Manas.

II. Originally intending to go to the room to get a book, yet upon entering, one forgets what to get, thus standing there blankly. What is the psychological state at this time? When going to get the book, one instead forgets what to get. Knowing that something needs to be taken, but lacking the object to take, this indicates that besides the matter of getting the book, Manas is also clinging to and thinking about other things, simultaneously distracting consciousness, so that other matters suppress the task of getting the book. Consciousness cannot receive instructions from Manas, so it has no choice but to stand blankly waiting for instructions. At this time, Manas cannot contact the object of the book, so consciousness cannot recall that it is to get a book; it only knows that something needs to be taken, but nothing else. At this moment, consciousness is in a psychological state of bewilderment, not knowing what to do, so it is inevitably empty because Manas gives it no content; it has no way to know.

Standing there blankly occurs because consciousness cannot recall what to do, not knowing what is best to do, while Manas is secretly searching for the target, seeking content. Consciousness stands there blankly waiting for Manas to provide content information. Manas does not give content to consciousness, so consciousness is inevitably empty, blank, and seemingly foolish, appearing focused but actually helpless.

Situations like this blankness have likely happened to everyone many times, all due to absent-mindedness, lack of concentration, and scattered energy. Consciousness originally intended to do something, but sometimes cannot recall what to do, no matter how hard it tries. At this time, the situation is that Manas is searching the channels, searching for programs, but cannot find them immediately. One possibility is that the information is too crowded, unable to select which one; the mental factor of deliberation (思心所) cannot make a decision, so the tathāgatagarbha cannot help, unable to bring forth the karmic seeds (业种). Another is that the conditions for the manifestation of the karmic seeds are not yet fully present; the required dharma-dust (法尘) cannot be manifested by the tathāgatagarbha. When Manas searches for information, there must be keywords; otherwise, like searching for a needle in a vast ocean, how could it find the target?

Some foolish people are like this: their memory is poor, wisdom is lacking, and the thoughts they can truly articulate are few. They find it easy to cultivate concentration (定), quickly attaining thoughtlessness, yet they remain foolish because there is no content for contemplative insight (观行) in their mind, unable to give birth to wisdom. Outsiders (外道) are also like this. Therefore, having concentration does not necessarily mean having wisdom; lacking concentration definitely means lacking wisdom. Only by contemplating and investigating principles (如理思惟观行) within concentration can wisdom be born. When cultivating concentration, in order to enter concentration quickly, the conscious mind should tell Manas: "When I cultivate concentration, don't bring anything out for me; I don't want to know anything; don't give me any information to discern; I don't care about those matters." Often admonishing Manas like this, over time, is very effective.

III. The realm-image (境界画像) faced by each person's tathāgatagarbha is the same; the external realm is identical. Due to differences in individual karmic obstructions (业障), mental factors (心所法), and wisdom, the feelings upon seeing the internal realm-image differ. This is caused by differences in each person's conscious mind's wisdom, karmic obstructions, etc.; it cannot be said that the external realm-image each person faces is different.

Similarly, the eighth consciousness manifests an internal perceived division (内相分). Due to differences in the wisdom of the sixth and seventh consciousnesses, differences in concentration power, differences in experience, differences in the habits they have acquired, and differences in afflictive obstructions (烦恼遮障), the results discerned by the two differ, their feelings differ, and their choices differ. Therefore, it cannot be said that the internal perceived division manifested by the eighth consciousness for the sixth and seventh consciousnesses is different; saying so is unreasonable. Because all content discerned by the sixth consciousness is entirely what Manas has contacted and decided to discern in detail. If it is a dust-realm (尘境) not contacted by Manas, a dust-realm Manas does not wish to discern in detail, the tathāgatagarbha absolutely will not produce the sixth consciousness. Therefore, it is said that the dust-realm contacted, touched, and discerned by the sixth consciousness and Manas must be consistent. It’s just that the dharmas contacted, touched, and discerned by Manas are far more numerous than those of the sixth consciousness. For dharmas not contacted or discerned by Manas, the sixth consciousness has no reason whatsoever to contact or discern them; the sixth consciousness itself cannot appear regarding this dharma, let alone discern it.

Consciousness arises from the condition of Manas and dharmas (意法因缘生意识). The objects of consciousness and Manas are always consistent; otherwise, how is consciousness produced? Does the birth of consciousness not require Manas or the dharma-dust? Since both are equally needed, then after Manas contacts the dharma-dust, the tathāgatagarbha produces consciousness to discern the dharma-dust. The two must contact the same dharma-dust; it is impossible for them to contact different dharma-dusts each. Saying otherwise has great faults.

In the past, the explanations of Consciousness-Only (唯识) Dharma principles by Bodhisattvas all had points of incoherence, hence the endless debates. We cannot accept them entirely without our own contemplation. If wisdom is insufficient and contemplation and investigation (思惟观行) are truly impossible, temporarily set it aside. In the future, when both concentration and wisdom have increased, then proceed with contemplation and investigation, and some understanding will be attained.

If the premise of a Dharma principle is wrong, the subsequent conclusions must be wrong. The differing results of the sixth and seventh consciousnesses discerning the six dust realms do not prove that the realms they each discern are different. It can only be said that their wisdom differs, their mental factors differ, hence the results of discernment differ. Just like a teacher lecturing, a hundred students each have their own understanding; one cannot say that because the students' understandings differ, the teacher taught a hundred different subjects; such a thing is impossible. The dharma-dust contacted by Manas and consciousness is always the same. It's just that Manas's discerning wisdom is not strong enough, not detailed enough; it cannot clearly discern many dharmas due to insufficient capability. It must seek the help of the six consciousnesses to perform detailed discernment to compensate for its own shortcomings.

It's like a child facing a large stone; feeling he cannot move it himself, he seeks help from others to move it away for him. The principle is the same for both. The adult and the child face the exact same stone; one cannot say the two face two stones, with the child asking the adult to move this stone while the adult moves another stone. Such a thing is unreasonable. Another example: a rich person sees a hundred yuan note and is unwilling to pick it up, while a poor person sees it like seeing a gold mountain and immediately picks it up. One cannot say the money seen by the two is different, causing their feelings and choices to differ. This is caused by the different karma of the two individuals. The perceived division (相分) seen by the two is one hundred percent identical, without difference. Similarly, it is also unreasonable for Manas to wish to discern one realm while the six consciousnesses go to discern another realm, not obeying Manas. If so, Manas could not be called the master consciousness; its command would be ineffective, not that of a true commander. Moreover, consciousness would not be born from the condition of Manas and dharmas; one wouldn't know from what condition it was born, which contradicts the Buddha's teachings.

The difference in the results of discernment by each consciousness can only be found in the discerning wisdom and mental factors of each; one cannot infer that it is because the objects contacted are different. Such an inference is faulty. Whether real dharmas (实法) or provisional dharmas (假法), whether direct perception (性境) or reflected images (影像), whatever perceived division (相) or dust (尘), all are personally manifested by the eighth consciousness. The seven consciousnesses can only manifest these images in the mind, or make decisions, and the eighth consciousness subsequently changes the realm-appearance in accordance. Since all are manifested by the eighth consciousness, then all dharmas are not truly existent; they are illusory, like a dream, like a shadow, like an echo in an empty valley, like the moon's reflection, etc. These are all results of contemplative insight (观行).

IV. Regarding the discernment of some matters, Manas discerns unclearly; consciousness discerns it and reports it to Manas, then Manas makes a decision. For certain individual matters, Manas first discerns a general outline, then decides to let consciousness resolve it. Manas can determine the behavioral orientation of consciousness. For example, when a certain event is about to happen, consciousness does not know, but Manas knows first that something is about to happen, so it alerts consciousness, directing consciousness, and consciousness then takes action muddle-headedly and inexplicably.

Many matters require Manas to remind and alert consciousness because Manas contacts the dharma-dust first and discerns first, while consciousness discerns later. For example, suddenly remembering something is Manas reminding consciousness. For instance, remembering that one should have done something earlier but didn't, then immediately going to do it—this is Manas reminding consciousness. All matters remembered during sitting meditation are prompted by Manas, brought out by Manas; the mind's random thoughts are all brought out by Manas. Mental images (独影境) are entirely brought out by Manas. As for the detailed discernment of the six dusts, it is discerned by consciousness first and then transmitted to Manas for knowing. Manas then makes decisions based on this, but it is also a decision made by Manas after contacting first, prompting consciousness to be born to handle the six dust realms, because Manas certainly cannot discern the specifics of the six dust matters clearly and must rely on consciousness for discernment.

V. Who Ultimately Contacts the Realm, Consciousness or Manas?

Both Manas and consciousness are consciousnesses; both must contact objects. If they do not contact objects, they cannot exist. Especially consciousness; it has no reason to exist alone. Only when there is a dharma-dust realm can consciousness appear. Manas first contacts the dharma-dust realm; when the sense faculty and object contact, the tathāgatagarbha produces consciousness. The three (Manas, dharma-dust, consciousness) combine in contact; consciousness contacts the dharma-dust and then discriminates the dharma-dust. Therefore, both contact objects, and they must contact the same object; otherwise, consciousness cannot be born.

The birth of consciousness has prerequisite conditions: there must be Manas, seeds (种子), dharma-dust (which is the dharma-dust Manas is currently contacting), subtle sense bases (胜义根) (except in the formless realm), and the tathāgatagarbha. Moreover, the sense faculty and object must contact each other; the faculty is Manas, the object is dharma-dust. At the point where the sense faculty and object contact, the tathāgatagarbha produces consciousness; consciousness then contacts the dharma-dust and Manas. At this time, Manas is still contacting the dharma-dust. If it stops contacting the dharma-dust, consciousness ceases. After consciousness is born, it discerns the dharma-dust. Therefore, what consciousness contacts must be what Manas contacts; it is determined and controlled by Manas, provided by the tathāgatagarbha. As for the appearance of Manas, it can occur without a dust-realm; Manas can exist without contacting a dust-realm. The dust-realm is precisely the product propelled by Manas. As long as a dust-realm appears, Manas must contact it, but it does not necessarily have to act upon the dust-realm; it does not necessarily require the six consciousnesses to discern the dust-realm.

VI. Question: The seventh consciousness has the mental factor of wisdom (慧心所). Does that mean it has the ability to select dharmas (择法能力) (the nature of deliberation [思量性], or selectivity [选择性])? How great is this selective ability? What can it accomplish by itself? Or can it only accomplish things by cooperating with consciousness?

Answer: The seventh consciousness Manas has the mental factor of wisdom (慧心所), possessing a certain ability to discern, distinguish, judge, and choose. The seventh consciousness Manas has the mental factor of deliberation (思心所), so it has a certain nature of deliberation, discrimination, selectivity, decisiveness, and determinacy. The deliberation, discernment, and decision-making of the seventh consciousness differ somewhat from those of consciousness. It can cooperate with consciousness to make decisions jointly, or it can make decisions alone without relying on consciousness. When the deliberation and discernment of the seventh consciousness proceed alone without relying on consciousness, it is often based on the habitual tendencies it has accumulated over lifetimes, relying on its experiences throughout kalpas. Consciousness is unaware of these experiences and mostly does not understand them.

The discernment and decisions of Manas regarding dharma-dust outside the six dusts within the subtle sense bases are never known by consciousness; only the eighth consciousness can discern the mental conduct of Manas. The dharmas created and the actions taken by the two (Manas and tathāgatagarbha) working together are unknown to consciousness, or consciousness knows a little and feels it is inexplicable and inconceivable. For example, the wholesome or unwholesome vows (咒愿) made by Manas in past and present lives; when these vows are fulfilled, consciousness does not know and feels inexplicable. Many things done by Manas are unknown to consciousness, which shows there are many things Manas accomplishes alone, without consciousness's participation, of which consciousness is almost entirely unaware.

The deliberation, discernment, decision-making, etc., that Manas relies on consciousness for, must wait for consciousness to discern the six dusts in detail and specificity first, then deliberate upon it, make a decision, and transmit the result to Manas. Manas relies on this, then performs discernment, discrimination, and deliberation, and finally makes the ultimate decision, which may or may not be consistent with consciousness's decision. Consciousness's thinking, analysis, and decision are only a reference; Manas does not necessarily fully obey. The stronger the self-nature (我性) of Manas, the less likely it is to obey consciousness's thoughts, views, opinions, suggestions, and decisions; it is not easily persuaded or influenced. However, under normal circumstances, Manas must rely on the concrete and detailed discernment of consciousness because Manas itself cannot perform detailed discernment; it must rely on consciousness's discernment to make judgments and decisions, while also incorporating its own habits.

VII. Question: When a loved one is about to have an accident, one feels psychologically depressed long in advance, cries inexplicably, feels tense and worried. What is the reason? Is this premonition the alerting function of the tathāgatagarbha or the alerting function of Manas?

Answer: First, one's own tathāgatagarbha resonates with a part of the karmic seeds of the loved one that have already manifested. Manas, relying on the karmic conditions manifested by the tathāgatagarbha, discerns that an accident is about to happen, thus causing the physical body to inexplicably shed tears, cry, feel depressed, frightened, uneasy, and irritable. Consciousness then guesses and thinks: What's going on? What is about to happen? Then consciousness thinks (through Manas's hint) that perhaps something has happened to so-and-so. After verification, one finally knows what happened, knowing that one's loved one has had an accident, or someone closely related to oneself has had an accident. This accords with the principle of Manas controlling body and mind, and the principle of Manas directing body and mind. In this, there is cooperation from the tathāgatagarbha. Whatever dharmas the tathāgatagarbha discerns, it remains unmoving, without arising thoughts; it cannot direct the physical body to exhibit various emotional reactions; it cannot cause the five aggregates (五阴) to cry, shed tears, or feel restless. All these are the result of Manas regulating body and mind.

Manas, relying on the discernment of the tathāgatagarbha, also discerns the karmic conditions manifested by the tathāgatagarbha, knowing that something is about to happen, thus producing a series of physical and mental reactions. For consciousness, this is inexplicable, but Manas knows yet cannot express it. One (consciousness) can express, has language and words, has perception and contemplation (觉观), yet does not know what has happened or what is about to happen. The other (Manas) knows what is about to happen and what has already happened, yet has no language or words and cannot express it. These two deal with each other and must cooperate tacitly, understanding each other's thoughts, to clarify matters.

Premonition is Manas discerning the karmic conditions manifested by the tathāgatagarbha, thereby causing changes in the body and conscious mind. The tathāgatagarbha does not actively alert consciousness. First, the tathāgatagarbha does not know specific events; it does not discern the six dust realms. Second, the tathāgatagarbha is mindless (无心); it is unmoving and unshaken regarding all dharmas. If the tathāgatagarbha alerted consciousness, it would have initiative, which would contradict the tathāgatagarbha's unmoving nature regarding all dharmas. If the tathāgatagarbha were to stir regarding matters of good, evil, right, and wrong, then it would not allow the five-aggregate body to encounter various adverse conditions and results, nor allow the five-aggregate body to suffer in the three evil destinies. The tathāgatagarbha can discern not only its own karmic seeds but also the karmic seeds of others, yet it does not actively discern someone's karmic seeds; it still requires Manas to drive it.

So, whose karmic conditions does Manas cling to? Mainly people with whom one has formed deep karmic connections over past lives; Manas has deep habits of attachment to them, is relatively fixated, so the clinging nature is strong. Therefore, it is not the case that Manas can be alerted to accidents about to happen to all loved ones in this life. The more Manas cares about a person, the more it can prompt the tathāgatagarbha to discern karmic seeds and conditions. For people it does not care about, even if the tathāgatagarbha incidentally discerns the karmic conditions, Manas has no reaction, and the conscious mind is even more unaware.

When Manas does not care about oneself, and one's body develops illness, pain, or adverse conditions, consciousness may not know; the illness may be severe, yet consciousness may still not know; Manas will not alert consciousness. When Manas does not care about oneself, it still has other pursuits, cares about other matters, such as focusing on studying Buddhism and cultivation while neglecting the feelings of one's own body, etc. There are also scientists devoted to research, etc. Those with meditative concentration (禅定) also do not care about some matters, such as food, clothing, bedding; they are indifferent to the six dusts. Some people have Manas discerning some matters while consciousness is confused, insensitive; they may not even know they are about to die, while others know first.

VIII. Does Manas Only Contact Reflected Images (带质境)?

Manas contacts the dharma-dust, giving rise to consciousness. The dharma-dust contacted by consciousness must be what Manas contacts; the objects of consciousness and Manas must be consistent. If Manas only contacts reflected images (带质境) and not direct perception (性境) or mental images (独影境), then what reason does consciousness have to contact direct perception and reflected images, and how does it contact them? There are too many secrets within Manas; from Manas, one can unravel the great secrets of Buddhist practice and realization. If concentration and wisdom are insufficient, contemplating Manas will find no entry point at all.

If Manas does not contact the internal six dusts of direct perception, how can it direct the six consciousnesses to apply attention (作意), contact, and deliberation (思) to the internal six dusts of direct perception? How can it command the six consciousnesses to act upon the internal six dusts? If Manas does not contact mental images (独影境), consciousness also cannot actively cling to mental images. All kinds of discriminating thoughts, fantasies, and wild thoughts are all first clung to and grasped by Manas. Because of Manas's clinging and grasping, the mental factor of deliberation (思心所) arises, wishing to discern in detail. The tathāgatagarbha then complies and cooperates, producing consciousness at the point where Manas and the clung dharma-dust meet. The three combine in contact; consciousness then contacts Manas and the dharma-dust, and then consciousness inevitably discerns and discriminates the dharma-dust grasped by Manas. Consciousness is always passively directed by Manas to discern all dharmas; it is only after Manas discerns that it arouses consciousness to perform subtle discernment. Manas is the master consciousness, possessing a powerful master function; it can command the six consciousnesses to turn according to it. What the six consciousnesses do never exceeds the scope of the six dust realms discerned, attended to, felt, thought, and deliberated upon by Manas.

The objects of consciousness and Manas must be consistent. Consciousness is born at the point where Manas contacts the dharma-dust; then the three combine in contact, and consciousness discerns this dharma-dust. This is basic Buddhadharma; Buddhists must thoroughly understand this to know the true process of the arising and functioning of the six dusts, to know how the six dust realms appear in the mind and are discerned by the conscious mind. Manas can discern through the discernment of the tathāgatagarbha and then perform its own discernment, subsequently alerting consciousness. Manas knows and perceives before consciousness. The content discerned by consciousness necessarily comes from the content clung to and attended to by Manas; it cannot exceed the scope of what Manas clings to and discerns.

The World-Honored One (世尊) said in the Śūraṅgama Sūtra (楞严经) that Manas silently contains (默容) all dharmas. This "all dharmas" includes all dharmas manifested by one's own tathāgatagarbha; not a single dharma can be omitted. Otherwise, Manas would not be silently containing all dharmas. If there are dharmas not universally contacted by Manas, then it cannot silently contain all dharmas; it should be said to silently contain only a portion of dharmas. This would contradict the holy teachings of the World-Honored One, or mean the World-Honored One's words were mistaken. If the World-Honored One's words were mistaken, He could not be called the World-Honored One, the Teacher of Gods and Humans (天人师), or the One of All-Knowing Wisdom (一切种智者). Therefore, according to the scriptural authority (圣教量) of the World-Honored One, since Manas can silently contain all dharmas, it must be able to contact all dharmas; otherwise, it could not silently contain all dharmas.

If Manas cannot contact all dharmas, then upon what basis does the tathāgatagarbha manifest all dharmas in the mind? Manas is the driving force for manifesting all dharmas; it is the apparent ruler of the dharmas of the three realms. This is point one. Point two: If the dharmas manifested by the tathāgatagarbha cannot be contacted by Manas, then Manas will not have the manifestation of the five universal mental factors (五遍行心所法) regarding this dharma. Manas will not apply attention (作意) to this dharma; without the decision of the mental factor of deliberation (思心所), the tathāgatagarbha will not comply with Manas's mental factor of deliberation to cooperate with Manas and continue acting upon this dharma. Then the five consciousnesses cannot be born, consciousness cannot be born, to discern this dharma.

Because the birth and discernment of the six consciousnesses are all propelled and directed by Manas, decided by Manas. Without the manifestation of Manas's mental factor of deliberation, the tathāgatagarbha has no reason to actively produce the six consciousnesses to discern and act. Without Manas's decision, the tathāgatagarbha will not actively produce the six consciousnesses to let them create bodily, verbal, and mental actions. Manas is the ruler of all dharmas moment by moment. The tathāgatagarbha does not rule; it does not actively govern the creation of all dharmas. This is basic knowledge of Buddhadharma; although somewhat profound, one must strive to comprehend it thoroughly.

Furthermore, if Manas does not cling to or grasp any dharmas, the tathāgatagarbha will not automatically produce consciousness to discern mental images (独影境). Mental images are the result of Manas's clinging and grasping. Consciousness, no matter when or where, never departs from Manas to be born alone, to actively manifest the seeds within the tathāgatagarbha into dharma-dust mental images, and then go to cling to and discern them. Consciousness cannot bypass the most important condition for its own birth—Manas. Without the sense faculty (根), there is no birth of consciousness. The tathāgatagarbha also cannot produce consciousness without reason; the birth of consciousness is the result of Manas's propulsion and decision. The tathāgatagarbha only complies and accords with Manas's decision; it is selfless (无我性), not self-willed.

Consciousness discriminates any dharma-dust only because Manas wishes to discern a certain dharma-dust; the tathāgatagarbha, complying with Manas, then produces consciousness to discern the dharma-dust. Manas is the master and controller of consciousness; consciousness cannot exceed the scope of Manas's discernment. All realms are clung to by Manas; especially mental images, which are manifested by Manas's clinging and grasping. If Manas lacks the nature of attachment, its clinging nature manifests less; the six consciousnesses discern the six dusts less; the mind does not scatter; consciousness also has fewer deluded thoughts; thus, mental images do not appear. Mental images are unreal, delusional realms (非量妄想境). Like the fourth-stage Arhat (四果阿罗汉): because self-attachment is severed, consciousness no longer scatters, dreams rarely appear, mental factors decrease, and meditative power is strong. Arhats with dual liberation (俱解脱的阿罗汉) enter the cessation of perception and feeling (灭尽定) very quickly because Manas no longer clings, is not attached to the dharmas of the three realms, consciousness does not engage in deluded thoughts, dharmas rarely appear in the mind, mental images rarely appear, so it is easy to cease.

Mental images appear only after Manas has clung to something. Manas's clinging and grasping nature can directly manifest the seeds within the tathāgatagarbha. Unable to discern clearly itself, it then arouses consciousness to discern, and consciousness inevitably discerns the mental images, leading to wildly flying thoughts, thickets of distracting thoughts, and great difficulty entering concentration while sitting—all because Manas has not been tamed. Therefore, the minds of sentient beings are very scattered; cultivating concentration is difficult, and it is not easy to attain meditative absorption (禅定).

What can engage in miscellaneous thoughts is the solitary mental consciousness (独头意识); the objects of its thinking and imagining are mental images, unrelated to the five dusts. This clearly is brought forth by Manas's clinging. When Manas is not subdued, lacking meditative concentration, it prompts consciousness to engage in miscellaneous thoughts and boundless fantasies. This all manifests the pervasive conceptual grasping nature (遍计所执性) of Manas. These Dharma principles can be clearly experienced and observed. To cultivate meditative concentration well, one must subdue Manas's clinging nature, subdue Manas's pervasive grasping nature everywhere. Although these principles are profound, they are also basic Buddhist concepts.

IX. Some say Manas's discernment is erroneous discernment (非量了别), so it contacts only reflected images (带质境). Then, after the Manas consciousness of a Bodhisattva on the grounds (地上菩萨) transforms into wisdom (转识成智), they do not give rise to erroneous views towards some dharmas, do not regard some dharmas manifested by the tathāgatagarbha as real, nor regard them as the result of Manas's own discernment, nor as belonging to Manas itself. Then, does reflected image—this erroneous result of discernment—still exist? Then it does not exist, or erroneous discernment decreases, erroneous discernment diminishes, and it is also not entirely erroneous discernment. Until the Buddha ground (佛地), the Buddha's Manas completely and thoroughly transforms consciousness into wisdom, no longer having even the slightest erroneous discernment. Then there is no arising of erroneous reflected images; all are direct perception (现量) of true dharma-dust realms. That is the result of the ultimate accomplishment of great wisdom. Then, since in the Buddha's realm there are no false reflected images, if the Buddha's Manas does not contact direct perception and mental images, what dharmas does the Buddha's Manas contact?

For Bodhisattvas on the grounds, their Manas's erroneous discernment decreases, reflected images decrease. Does the discernment of the Bodhisattva's Manas encompass fewer realms than that of Bodhisattvas not yet on the grounds and ordinary beings? If so, the discernment of the Bodhisattva on the grounds' Manas would have omissions; it would not be Manas that silently contains all dharmas. Even for ordinary beings' Manas, if there are realms it does not contact, it likewise cannot be Manas that silently contains all dharmas; Manas's discernment would have omissions. Then, for dharmas in the omitted areas, how would the tathāgatagarbha manifest them? Upon what basis would they manifest? How would they appear in the conscious mind? From this, it can be seen that whatever dharmas consciousness can contact, Manas must contact. Moreover, dharmas Manas can contact, consciousness may not necessarily be able to contact.

Theory, we do not need to study an enormous amount, but the wisdom for contemplating principles (如理思惟观行) must be possessed. This is the necessary capital and condition for accomplishment in studying Buddhism. Otherwise, Sudhana (善财童子) could certainly not have become an Equal Enlightenment Bodhisattva (等觉菩萨) in one lifetime after visiting all the great Bodhisattvas. That would be sheer fantasy, yet the fact occurred. Why could Sudhana accomplish becoming an Equal Enlightenment Bodhisattva in one lifetime, while others in a lifetime cannot even touch the door of the Dharma? To follow what one studies, contemplate principles, and then quickly realize and attain, meditative concentration is absolutely necessary. Only then can one ensure that upon hearing the Dharma, one immediately contemplates principles, immediately realizes, immediately attains accomplishment. Therefore, concentration and wisdom (定慧), calmness and insight (止观), are important and essential conditions for studying Buddhism. That is to say, precepts, concentration, and wisdom (戒定慧) are the threefold training without outflows (三无漏学) for accomplishment in studying Buddhism; they are the three main and essential conditions. Studying Consciousness-Only (唯识), realizing the fruit by severing the view of self (证果断我见) is most thorough; realizing the mind (明心) is most ultimate; afterward, progress on the path is fastest.

X. All dharmas contacted by consciousness cannot manifest themselves, whether directly or indirectly; all are manifested by the tathāgatagarbha. Consciousness merely plays a role in the middle of manifesting dust-realms and facilitating the tathāgatagarbha's manifestation. The dharmas contacted by consciousness necessarily require Manas as an intermediary to function. Without Manas, no dharmas would manifest. For dharmas not contacted by Manas, there is no reason for consciousness to be born; consciousness cannot be born to discern dharmas and manifest and indicate them. The sutras state that consciousness is born from the condition of Manas and dharmas (意法为缘生意识).

There is a special case: Manas contacts a cup, producing consciousness. Consciousness looks briefly, does not see clearly, and mistakenly takes the cup for a pen holder. Some say this pen holder is not contacted by Manas; it is manifested by consciousness alone and contacted alone. We can consider: Does the pen holder dharma actually exist? No. A pen holder is like the hair of a turtle or the horns of a rabbit. A turtle originally has no hair; what does not exist is empty, so what consciousness would manifest it? If it were manifested by the four great elements' seeds, it would be manifested by the tathāgatagarbha. If the tathāgatagarbha manifests it using the four great elements' seeds, then the turtle's hair would be a real dharma, and everyone could see it with the naked eye. Yet even the Buddha cannot see the hair of a turtle or the horns of a rabbit; thus, they simply do not exist. It is because they are not real dharmas that they cannot be seen.

Since it is not manifested by the tathāgatagarbha, not a real dharma, consciousness certainly cannot manifest it. It has no seeds whatsoever and no qualification to manifest any dharma. Similarly, Manas and the five consciousnesses also have no qualification whatsoever to manifest any dharma. Mistaking a rope for a snake, mistaking a cup for a pen holder—these are merely errors of recognition, like diseased eyes seeing flowers in the sky. Who can manifest non-existent flowers? The "cup-bow snake-shadow" (杯弓蛇影) is also like this; there is no snake, the snake does not exist. A non-existent dharma cannot be spoken of as being born or manifested by anyone; it is merely mistaken recognition. Like mistaking Zhang San for Li Si: originally there is no Li Si; who manifests Li Si? What ability manifests Li Si? If Li Si is manifested using seeds, then Li Si is real. If an extra Li Si appears, how is the household registration counted? Whose household does he belong to? If Li Si is not manifested using seeds, then there is simply no Li Si; it's merely diseased eyes seeing flowers in the sky. To then try to distinguish Li Si's authenticity, age, or gender—what meaning does it have?

Whichever dharma lacks Manas, there is no consciousness and no wild thoughts of consciousness; all are dharmas provided by the tathāgatagarbha directed by Manas; Manas must contact them. But once consciousness is born, it inevitably plays its due role; otherwise, the so-called third transforming consciousness (第三能变识) would be meaningless. The second transforming consciousness (第二能变识) is responsible for directing the tathāgatagarbha's manifestation; the third transforming consciousness is responsible for manifesting appearances and discerning, for thinking, analyzing, and processing. Transforming (能变) does not mean directly transforming; in essence, it is all the tathāgatagarbha that transforms. It's just that Manas and the six consciousnesses can assist in transforming and manifesting, can guide the tathāgatagarbha's manifestation. The attention (作意) of consciousness can influence the attention of Manas; the attention of Manas can guide the attention of the tathāgatagarbha. Therefore, the three combining can give birth to dharmas. When consciousness engages in inferential thinking (比量思惟), Manas, upon knowing, approves of this inferentially thought dharma and decides to manifest it; the tathāgatagarbha then complies. The tathāgatagarbha does not obey the decisions of consciousness; it only obeys the decisions of Manas.

XI. Human subconsciousness, unconsciousness, etc., usually refer to Manas. Manas primarily functions throughout the brain area, mainly functioning in the subtle sense bases (胜义根) at the back of the brain, while consciousness functions only at the back of the brain, not active in the forehead or front scalp area. That area at the back of the brain is called the subtle sense bases. All six dusts appear concentrated there. The tathāgatagarbha projects the shadows of the external six dusts there. Manas certainly can contact the six dust mirror images manifested by the tathāgatagarbha; Manas must contact them first. After contacting them, it gives rise to the five universal mental factors (五遍行心所法), including attention, gives rise to the nature of deliberation, decides whether to discern in detail, and only then can the tathāgatagarbha produce the six consciousnesses. The six consciousnesses then contact the six dusts, giving rise to the function of detailed discrimination.

Because Manas contacts the six dusts first, sometimes it can directly and quickly make some reactions without the recognition of the six consciousnesses. This shows that Manas contacts the dharma-dust first; it can also discern the general situation of the dharma-dust, just not in detailed specificity. After Manas contacts the dharma-dust, the tathāgatagarbha produces consciousness. Only then can consciousness perform subtle discernment of the dharma-dust and transmit the discerned content to Manas, who then makes a decision. Therefore, reactions to all events include both the reactions of the six consciousnesses and the reactions of Manas; both are present.

If a reaction is made at the very beginning of an event, without time for thinking, that is Manas directly making a quick reaction, because consciousness has not yet arisen at this time. Even after consciousness arises, there is no time to discriminate; it just follows Manas's direction. Manas contacts the six dusts first; it discerns a part first, discerns a general outline. Although its discerning wisdom is inferior, it can know the significance of the matter, that the relationship is significant, so it makes a quick reaction according to its own habits and inertia. In the next moment, consciousness will also discern it, but consciousness has no time to think and analyze, nor autonomy or decision-making power; it completely follows Manas in making the reaction, cooperating with Manas. Only after the event can consciousness carefully think and analyze, then know whether what was just done was right or wrong, and possibly regret it.

As soon as Manas contacts the six dusts, if it knows the special circumstances of the six dusts, especially regarding the body sense faculty, Manas can immediately make a reaction. It knows significance, unusualness, and danger, and habitually makes a reaction. This reaction is usually called subconsciousness or unconsciousness. At that first moment, the conscious mind has not yet been born, so there is no reaction from the conscious mind. At the second moment, after consciousness is born, it completely follows Manas's decision to act, with no opportunity to think or analyze. Only after the subconscious/unconscious passes does consciousness get to carefully think about the entire event. It then transmits the thought and analyzed content to Manas, who makes a new decision. Based on consciousness's thinking, Manas can know whether the previous reaction was right or wrong, then gives rise to deliberation, deciding whether to make amends or not. Consciousness's judgment, Manas sometimes does not accept, but sometimes acknowledges, and next time can pay a bit more attention.

XII. Concentration Does Not Necessarily Mean Contacting Only One Dharma

Is the connotation of consciousness concentrating the same as consciousness contacting only one dharma? Can consciousness contact only one dharma? For example, when admiring the moon, while consciousness is concentrated, is there only the moon in the mind, knowing nothing else? At this time, besides being able to discern the moon, consciousness also knows it is night, the sky is dark, what is seen is the moon in the sky, and knows whether one is in a room or in the wild, etc. For example, when consciousness concentrates on investigating a critical phrase (参话头), is there only the critical phrase in the conscious mind, knowing nothing else? Not so; consciousness still participates in walking, standing, sitting, lying down, still has some work, still knows day and night and everything in the surroundings. For example, when a scientist researches a project, is there only the research project in the conscious mind, knowing nothing else? Certainly not.

Consciousness concentrating is like shooting an arrow in the direction where there is a target; contacting only one dharma is like accurately aiming the arrow at the bull's-eye. When consciousness and eye-consciousness aim at the bull's-eye, do they still know day and night? Do they know whether one is lying down or standing? Do they know whether one is indoors or in the wild? Consciousness knows all these dharmas; it is not confused. Therefore, consciousness is not contacting only one dharma, knowing only one dharma. It's just that when concentrated, the vast majority of attention is on the current focused target. Manas can also be like this.

When ten people are together, and consciousness concentrates on sizing up one of them, does it know there are others nearby? Does it know whether it is light or dark in front? Does it know the background behind the other person? If it knows, consciousness cannot possibly contact only one dharma, know only one dharma. Manas is also like this; therefore, Manas can also concentrate like this.

XIII. Whenever we are pleasantly surprised, astonished, frightened, shocked, or when we rack our brains without paying attention, consciousness is unable to think; it is helpless. But Manas moves very quickly in the mind; its deliberative nature is very powerful. Finally, without relying on consciousness's analysis, thinking, or observation, it also thinks of a way to cope, avoiding calamity, escaping danger. We usually say this person is very clever, reacts very quickly. Observing, is it consciousness that is clever and reacts quickly, or Manas, or both? This must be determined based on the specific situation. Immediate reactions without time for thinking are the cleverness of Manas. Reactions with a bit of thinking are the cleverness of consciousness. When consciousness is clever, in most cases Manas is also clever. When dazed, consciousness is dazed, but Manas is absolutely not dazed; Manas has no time of being dazed and not deliberating. Experience it yourself by being dazed a few times to know.