Chapter 4 The Relationship Between Consciousness and Manas

1. When manas contacts dharma objects and thinks about discerning them, the eighth consciousness generates the mano-vijñāna (mind consciousness) to assist manas in differentiating dharma objects. Therefore, manas is a formless root and also a consciousness-mind. It possesses all the dharmas of the mind and is the heart that sentient beings rely on for mastery at all times and in all places. Whatever sentient beings do, big or small, is decided by it. The results differentiated by the first six consciousnesses regarding the six dusts must all be reported to it. After receiving the report, it decides what to do next. Looking at a form dust, whether to continue looking or not is decided by it. Listening to a sound, whether to continue listening or listen to something else, is decided by it. Contacting all dharmas, whether to continue contacting or to leave, is decided by it. Everything is decided by it. It can decide based on the analytical reports from the first six consciousnesses, or it can decide according to its own habitual tendencies, disregarding the analytical reports from the first six consciousnesses.

2. The relationship between mano-vijñāna and manas is very complex. Sometimes manas is very compliant with mano-vijñāna, appearing as if everything is decided solely by mano-vijñāna. Sometimes, when the choices of mano-vijñāna are inconsistent with the habitual tendencies of manas, manas finds it difficult to make a decision, often manifesting as hesitation. At other times, no matter how mano-vijñāna thinks or persuades, manas stubbornly insists on its own way. And at other times, when manas makes a decision, mano-vijñāna is unwilling to obey and always needs to calmly reconsider, also manifesting as hesitation. When manas stubbornly insists, it is because its habitual tendencies are too strong, severely inconsistent with the views and opinions of mano-vijñāna, refusing to accept the rational decisions made through the analytical thinking of mano-vijñāna. This requires giving manas some time to adapt, ponder, and consider before letting it make a choice; it cannot be forced. If forced, it may backfire, causing manas to insist entirely on following its own habits or to make even more severe and contrary decisions.

If one wants to persuade others, one must learn to observe their mental state. This mental state includes the mano-vijñāna mind and also manas, primarily the mental state of manas. One cannot rely solely on what some people say verbally, how well they speak, how firmly they claim to agree, or even how eloquently they express themselves. If their manas does not agree and instead deeply resents it, then we should not continue to engage with this person and should find another opportunity to persuade them. Perhaps after some time, this person's manas will gradually come to understand, consider things clearly, and no longer insist on its own opinions and views. At that time, persuading them will be easier. Therefore, giving manas sufficient time to adapt and ponder is absolutely necessary.

Learning the Buddha Dharma well can bring great benefit to you, me, him, and her. The Buddha Dharma is the most practical and substantial. Understanding the nature of manas, finding manas, and being able to observe manas means that with just a glance, one can understand another's mind. Even without direct contact, hearing a few words from them can reveal their psychology, thus enabling one to know oneself and the other. In the secular world, being a spiritual or psychological doctor is not easy. One needs to understand others' psychology, be skilled at observing their surface emotions and deep psychological states, know how to apply skillful means, be able to counsel people, and also demonstrate sincerity and earnestness. It is indeed quite difficult.

3. The Relationship Between Manas and Mano-vijñāna is Like That of a Boss and Subordinate

One can metaphorically regard manas as the boss and mano-vijñāna as the subordinate. The boss is responsible for assigning and directing the subordinate's work. All the work done by the subordinate is entirely arranged by the boss; even if the subordinate wants to find something to do, it must be agreed upon by the boss. If the subordinate has any opinions or suggestions, they must be studied and approved by the boss; they cannot act independently. If the subordinate disagrees with the boss's arrangement, they can temporarily hesitate and not execute it, considering it before acting, and can even bargain with the boss, or even offer advice, warnings, or hints to the boss. If the boss remains unrepentant, then the subordinate has no choice but to execute the order without further comment.

The working relationship between the boss and the subordinate is as follows:

After the boss relies on the seeing aspect of the Tathāgatagarbha to perceive all dharmas, they roughly glance over them to get a general understanding. Because the management work is too extensive, they lack the energy to examine and ponder details. Matters deemed relatively important and within the subordinate's ability to handle are handed over to the subordinate for careful examination, screening, analysis, and classification. The subordinate reports the results of analysis, research, and consideration to the boss, awaiting the boss's decision on how best to handle it, and can also provide relevant suggestions to the boss.

If the boss feels there are no particularly important or critical issues, they either hand everything over to the subordinate to screen or toss them one by one for the subordinate to handle. The subordinate then has to browse folder by folder aimlessly, while the boss supervises the subordinate's work while continuing to collect information, seeing if there is any content of interest. If there are still no special matters requiring specific handling, then throughout the day, the two of them leisurely and idly pass the time aimlessly, going with the flow.

The boss briefly reviews the problems encountered by the six subordinates in their work, then handles major problems with major measures, minor problems with minor measures; important problems are handled first; serious problems are dealt with immediately; problems that are urgent and life-threatening are handled decisively without hesitation; problems of interest are emphasized; uninteresting problems are temporarily left unhandled; when the subordinate's suggestion coincides with the boss's thoughts, it is handled happily; when the subordinate's opinion seriously contradicts the boss's mind, it is handled forcefully; when the subordinate's opinion is intense, it is handled after a delay; if the subordinate is unafraid of authority and argues on principle, it can be handled compliantly.

All dharmas do not depart from the Tathāgatagarbha nor from manas. Mano-vijñāna only plays an auxiliary role. Mano-vijñāna is like an advisor or a supporting character, while manas is the protagonist, like a general. All decision-making authority rests with manas. As an advisor, mano-vijñāna must continuously collect intelligence on the six dusts for manas, analyze the detailed information of the six dusts, and provide manas with appropriate and timely reasonable suggestions.

After manas receives the intelligence and suggestions analyzed by mano-vijñāna, it must perform its own unique processing, thinking, and consideration, then decide whether to handle the six dusts according to what mano-vijñāna said, or based on manas's own experience, habits, thoughts, and views, to decide on the next course of action. This entire process is the function of the volition mental factor (cetanā) of manas. If manas still cannot decide how to take the next step, it will still ask mano-vijñāna to collect more intelligence for reference, just like when a general cannot decide, he lets his advisor collect more useful intelligence and report it in detail so the general can make a decision.

From this, it can be seen that the most important thing in resolving doubts is to resolve the doubts of manas. Resolving the doubts of mano-vijñāna without resolving those of manas means manas will still have doubts. (However, manas sometimes also helps resolve the doubts of mano-vijñāna.) For example, when the head of a household has a problem, the entire family must cooperate to solve it. If his problem is not solved, the entire family cannot function normally and orderly.

5. From any aspect or perspective, manas is the false self that sentient beings truly rely upon, the primary self. Moreover, this self constantly regards the five aggregates body as itself, the functions of the six consciousnesses as itself, and the functions of the eighth consciousness as itself, believing that all meritorious functions are its own meritorious functions, and the functions of all dharmas are its functions.

Mano-vijñāna is also a false self, with obvious functions of seeing, hearing, feeling, and knowing. Sentient beings primarily rely on the seeing, hearing, feeling, and knowing of mano-vijñāna, and primarily on the actions and creations of mano-vijñāna. When mano-vijñāna lacks seeing, hearing, feeling, and knowing, they say "I" lack seeing, hearing, feeling, and knowing. When mano-vijñāna lacks actions and creations, they say "I" cannot speak or think. This sentient being is manas. It relies on the seeing, hearing, feeling, knowing, actions, and creations of mano-vijñāna to achieve its own goals and intentions. Without mano-vijñāna and its actions and creations, manas cannot accomplish anything within the six dusts, and the surface functions of the five aggregates body also disappear. This is something manas is unwilling to accept. Therefore, when cultivating concentration (dhyāna) to reduce or cease the creations of the six consciousnesses, manas initially cannot bear it. Manas always struggles insistently to know the six dusts, making concentration practice very difficult at this time.

On the other hand, the seeing, hearing, feeling, knowing, actions, and creations of mano-vijñāna are all the result of manas's direction and dominance. The two consciousnesses, one overt and one covert, cooperate with each other. Almost everyone regards all these activities as solely the activities of mano-vijñāna, completely unable to observe the hidden function of manas, burying the merits of manas, unaware that manas is the master of these activities, unaware that manas is the master, the true false self of sentient beings. Solving the problems of manas can solve all problems.

6. What is Equipoise of Concentration and Wisdom (Samatha-Vipassana)

Is there thinking (cetanā) within observation (vipassana)? If there is no thinking within observation, then nothing can be observed. During observation, mano-vijñāna has thinking, and manas has even more thinking. Manas definitely thinks, and its thinking is more focused, without the disturbance of mano-vijñāna. Only at this time is it possible for wisdom to arise and new discoveries to be made. The thinking of the surface mano-vijñāna is the prelude, meant to elicit the subsequent thinking of manas. The thinking of manas has decisive significance, can resolve major problems, and can lead to realization.

Therefore, when there is not a single thought arising, no thoughts, although mano-vijñāna has no thoughts, manas is most diligent, its mind thoughts are active, very attentive. It might be that in a moment of distraction, an idea emerges, a strategy comes out; this is produced by manas. This is deep thinking, true deep thinking. The deep thinking of mano-vijñāna can elicit the deep thinking of manas. Without meditative concentration (dhyāna), or insufficient concentration power, one cannot make manas think deeply, and deep thinking by mano-vijñāna is also very difficult. How then can wisdom arise? The deep thinking of manas is called the equipoise of concentration and wisdom (samatha-vipassana), which can give rise to various samādhis.

7. Question: Through what pathway or method is the result or conclusion of manas's deliberation expressed? Manas lacks a mechanism for linguistic expression; it still needs to complete the expression process through mano-vijñāna. What is the mechanism of this process? How is this conclusion transmitted?

Answer: If the result and conclusion of manas's deliberation need to be known and handled by mano-vijñāna, manas will generate volition (cetanā), manifest the volition mental factor, make a choice about how to handle the result it has deliberated upon. The Tathāgatagarbha discerns this and generates mano-vijñāna. Mano-vijñāna contacts this result, knows it in the mind, then makes judgments, etc., thus digesting the result deliberated by manas. If manas does not need mano-vijñāna to know or take measures to handle it, manas does not make a choice, and mano-vijñāna does not need to arise to discern it. Often, due to insufficient wisdom, mano-vijñāna still cannot know what the result deliberated by manas is.

The way manas alerts mano-vijñāna is to generate the volition mental factor, make a decision about what it wants to do. The result of manas's deliberation is a kind of dharma object. Then the Tathāgatagarbha discerns manas's decision, cooperates with manas, and generates mano-vijñāna to know manas's thoughts and decisions. Mano-vijñāna then takes certain measures and methods to fulfill manas's decision and intention.

For example, if there is interference from ghosts and spirits nearby, mano-vijñāna feels uncomfortable, thinks it over but still doesn't know what's going on. But manas knows; it wants to inform mano-vijñāna to avoid or handle it. So manas generates the volition mental factor, makes a decision. Manas has a mental impression of ghosts and spirits without language or form, a kind of dharma object. The Tathāgatagarbha generates mano-vijñāna at this dharma object, and mano-vijñāna will then feel the presence of ghosts and spirits and find a way to handle the matter—perhaps reciting sūtras and dedicating the merit, reciting mantras to drive them away, or moving away to avoid them. The process by which manas alerts mano-vijñāna to know is roughly like this. If manas can handle it itself, or if it's a minor, unimportant matter not requiring mano-vijñāna's handling, it will not make a decision, and the Tathāgatagarbha will not generate mano-vijñāna to discern manas's thoughts.

8. To resolve doubts and generate faith, one must resolve the doubts of manas and generate faith in manas. Merely resolving doubts and generating faith in mano-vijñāna is insufficient; one must influence and motivate manas to also resolve doubts and generate faith. Initially, it is the faith of mano-vijñāna. The faith of mano-vijñāna is blind faith, reverential faith, admiring faith, unstable faith; it is not correct faith. Correct faith, deep faith, is the faith of manas. This faith is deep-rooted and unwavering. If manas lacks faith, it cannot actively want to learn and practice the Buddha Dharma. Even if mano-vijñāna has faith, if manas harbors doubts, mano-vijñāna can do nothing but follow manas's thoughts. Mano-vijñāna can only serve as an advisor to manas; it cannot represent General Manas in making decisions. The relationship between the Tathāgatagarbha and manas is like that of father and son. Whatever this son, manas, wants to do, as long as the Tathāgatagarbha has the financial, material, and human resources, it will comply and satisfy it. Therefore, it is still the right path to influence and transform manas.

9. Hypnotherapy involves the hypnotized person being guided deep into the subconscious. At this time, the defense mechanisms in the subconscious of the hypnotized person are largely removed. The guided healing method can easily penetrate to the subconscious level for healing. In a waking state, due to the effective protective function of the defense mechanisms, it is difficult to penetrate deeply.

This passage means that in a waking state, the mano-vijñāna mind appears very active. Relying on the self-grasping nature of the seventh consciousness, manas, it plans, intends, schemes, calculates gains and losses, etc., effectively protecting the so-called self, not allowing the simple, straightforward nature of manas, its lack of scheming, to function. Manas grasping the self has a powerful tool. When mano-vijñāna is weak, manas loses this powerful tool for grasping the self. It then manifests as simple and straightforward nature, spontaneity, childishness, primitiveness, and suggestibility.

During hypnosis, the thinking and analytical activities of mano-vijñāna are suppressed; it cannot think, analyze, judge, design, or scheme. Without defense mechanisms, it cannot submit analytical reports to manas, cannot guide or control manas, cannot serve as an advisor to manas. Manas loses its self-protection ability and cannot command mano-vijñāna to lie to protect its own interests. Whatever the facts are, mano-vijñāna says they are. At the same time, manas can also be induced by external factors; encountering good, it becomes good; encountering evil, it becomes evil, flowing along with the circumstances. At this time, external forces can completely replace mano-vijñāna in guiding manas, allowing manas to change according to the inspiration and guidance of external forces. Then the potential of the self can be brought into play, the mind can be stimulated, mental illnesses can be cured, and psychological health can develop.

Defense mechanisms are when manas, through the planning, skillfulness, analysis, calculation, and other functional roles of the mano-vijñāna mind, adopts certain measures and methods to protect itself. Manas itself cannot think, analyze, or plan what methods to take; it must rely on the analysis and thinking of mano-vijñāna. Through the suggestions and strategies of mano-vijñāna, it can decide how to protect itself, then command the six consciousnesses to protect itself.

Manas constantly wants to protect itself, but without the help of mano-vijñāna, it is powerless; it lacks the mechanism. Because its wisdom is inferior, it cannot think or plan, cannot calculate. Without the erroneous teachings of mano-vijñāna, manas manifests as very simple and straightforward, unable to lie, unable to deceive, without schemes, without calculations, incapable of so-called self-protection. The self-defense of mano-vijñāna does not depart from the self-grasping of manas. Defense plans still need manas's approval before they can be implemented. If manas lacks the guidance and teaching of mano-vijñāna, manas itself cannot defend against anything. It cannot scheme, cannot plan, cannot think of bad ideas, cannot indirectly conceal itself. It will act entirely according to habit, manifesting as simplicity and straightforwardness, acting foolishly.

After hypnotizing mano-vijñāna to enter the subconscious, the knowing nature of manas and its connection to past lives become prominent. Manas may bring forth matters from past lives. Because manas connects to countless kalpas of past lives, it has never been extinguished. Its connection to the karmic seeds of past lives is much closer than that of mano-vijñāna; it just cannot express them. Mano-vijñāna cannot understand these matters, so we do not know them. This is the mystery of the separation by the aggregates (隔阴之谜). Hypnosis can reveal matters from past lives that the mano-vijñāna mind itself does not know; this is revealed by manas. Manas holds extremely many secrets that mano-vijñāna generally cannot discern. And since manas has no language, it cannot express them itself; therefore, mano-vijñāna cannot discern them.

10. The Western Pure Land of Ultimate Bliss (Sukhāvatī) is something we cannot observe directly (pratyakṣa). Mano-vijñāna, through studying the Buddha's sūtras, believes there is a Pure Land. At the same time, it continuously influences manas, instilling in it the concept of the Pure Land. Some people's manas believes there is a Pure Land; some people's manas does not believe there is a Pure Land. Belief and disbelief result in drastically different levels of diligence in practice and different outcomes.

Hell is something we cannot observe directly. Mano-vijñāna, through practicing the Buddha's teachings and studying sūtras, influences manas. The manas of most people does not believe in hell. Their bodily, verbal, and mental actions are unrestrained; they often harbor a sense of luck, thinking that committing major evil deeds will not matter. Therefore, some so-called bodhisattvas who propagate the Dharma and liberate sentient beings may often preach cause and effect to sentient beings, but their minds and actions still correspond to hell. They do not fear the karmic retribution of hell; that is, their mano-vijñāna believes in hell, but their manas does not, and it still leads the six consciousnesses to create the karma for hell.

However, not everyone's manas truly disbelieves in hell. These people can restrain their minds and actions at all times. Those who have eradicated afflictions do not need to restrain themselves; their minds and actions are naturally pure. Even when subjected to all kinds of bullying and humiliation, they still endure without reacting. Therefore, it is said that manas can believe in the logical reasoning of mano-vijñāna that is well-founded, evidence-based, and fully reasoned. After believing, its mind and actions can change somewhat.

11. What is the Reason for Constant Indecisiveness and Inner Conflict?

Inner conflict or indecisiveness occurs because the analytical reports provided by the six consciousnesses are not clear to manas, and it temporarily cannot make a decision. First, it may be that the analysis of the six consciousnesses is insufficient; manas is constantly waiting for the continuous discernment of the six consciousnesses and the analysis of mano-vijñāna. Only with conclusive information can it make a decision. Second, the matters and principles differentiated and cognized by the six consciousnesses are somewhat inconsistent with the inherent habits of manas, so manas does not know what to do and is contemplating how to act appropriately.

Sometimes manas decides to do something, but mano-vijñāna analyzes that this is wrong and may have bad consequences. It then submits the analysis to manas, and manas begins to deliberate on how best to proceed, what is most beneficial to itself. At this time, mano-vijñāna continuously reports the content and results of its analysis and judgments to manas, continuously providing information. When manas decides to act according to its original intention, the mano-vijñāna mind may remind manas again that this action will have bad consequences. Manas then has to reconsider; it may change its mind, or it may not. It depends on whether the habitual force of manas is stronger or the persuasive power of the mano-vijñāna mind is greater. When these two forces are in conflict, it is called indecisiveness, and the mind is very conflicted.

12. How is Memory and Recall Explained Using the Theory of the Eight Consciousnesses?

Among the seven consciousnesses, only mano-vijñāna can recall. When recalling, it uses language and sound for expression, or silently thinks and recites in the mind. The other consciousnesses do not have these functions; the eighth consciousness certainly does not recall or remember anything. The reason mano-vijñāna can recall is that manas and mano-vijñāna want to know the details of past events, causing those events to reappear in the mind. The events appearing in the mind belong to dharma objects. Because manas wants to know the details of events, it generates thoughts. After contacting the dharma objects, the volition mental factor decides to know, and the Tathāgatagarbha continuously outputs the karmic seeds, reproducing the entire event, and on this dharma object, it generates a solitary arisen consciousness (mano-vijñāna) to carefully differentiate the entire matter.

Manas is always relying on and contacting these dharma objects, ensuring the existence of mano-vijñāna and its continuous discernment, continuous knowing, and continuous expression, continuously producing feelings, emotions, and the birth of various views. Because manas wants to discern the details of past events, or because mano-vijñāna drives manas to have this thought, and manas continuously relies on the dharma objects of past events, mano-vijñāna can be born, and the mental activity of recollection can occur. Therefore, manas has the function of remembering past events. Combined with the cooperation of the Tathāgatagarbha, it can prompt mano-vijñāna to recall. The eighth consciousness does not have the function of memory and remembrance. The five consciousnesses have a weak function of remembrance. Both mano-vijñāna and manas have the function of memory and remembrance, but only mano-vijñāna can recall.

Memory is the grasping, clinging, and knowing nature towards experienced events. Recall is the reappearance of things that happened in the past. These are different functions and require the consciousness-mind to be continuous and unbroken. If it breaks, recall is impossible, and what was remembered is lost. For example, the consciousness of this life has no memory or recall of past lives. The memory and recall of mano-vijñāna are different from the recording function of the eighth consciousness. At the very moment we create bodily, verbal, and mental actions, the eighth consciousness records and stores the seeds of these actions, storing them through manas. After storage, if manas considers something very important, it continuously grasps it mentally, so the dharma objects persist, and the mano-vijñāna mind has to constantly remember and recall these matters, unable to forget them, thus the memory is firm. If manas considers something unimportant, it rarely grasps it, and mano-vijñāna will not think of these matters, temporarily forgetting them.

The recall and recollection of mano-vijñāna occur through manas, outputting the seeds of those events from the eighth consciousness. If manas does not grasp these dharma object seeds, the eighth consciousness will not output them. When manas and the dharma objects interact, the eighth consciousness generates mano-vijñāna to discern these dharma objects, and mano-vijñāna recalls these events, producing thoughts and recollections in the mind. Matters manas considers important will be remembered by the mano-vijñāna mind, unless there is an obstruction in the subtle sense faculty (indriya), in which case there will be no memory or recall.

13. All bodily, verbal, and mental actions are stored as seeds moment by moment in the Tathāgatagarbha. When manas requires them, and the conditions for the seeds to manifest ripen, the Tathāgatagarbha outputs the seeds, manifesting the corresponding dharmas, and mano-vijñāna can discern them. This is memory and recall. The more important the matter, the more manas needs it, the more easily the conditions ripen, and the more easily mano-vijñāna recalls it. Manas can think about certain matters but cannot specifically recall them because recall involves details; the consciousness-mind needs to be able to discern relatively finely. Manas cannot discern finely; it can only discern roughly. After manas discerns, if it considers something important, it will cling and grasp, mentally dwelling on it.

All content discerned by mano-vijñāna is directed and regulated by manas. All content remembered by mano-vijñāna is also what manas values and considers important. All content recalled by mano-vijñāna is also what manas needs and grasps. Everything about mano-vijñāna is given by manas. However, manas cannot recall because recall involves specific details; manas cannot discern too specifically and finely; it can only have a rough knowing, but this knowing is quite important.

When mano-vijñāna investigates a critical phrase (huatou), after manas is influenced, it considers this matter very important. Then, thoughts are constantly about the huatou; even while sleeping in the middle of the night, it recites the huatou, thus dreaming, and mano-vijñāna investigates the huatou in the dream. The dharmas mano-vijñāna usually thinks about, if manas, after being influenced, considers them important, will think about them even in the middle of the night, think about them in dreams, unwilling to let go mentally. If manas did not dwell on these dharmas, mano-vijñāna could not investigate the huatou or think about the meaning of the Dharma in the middle of the night.

14. Manas has matters it pays attention to and does not pay attention to. The more it pays attention, the more it clings. The more it clings, the more firmly mano-vijñāna and manas remember. The less manas clings, the less it cares, the memory is slight, or there is no memory; mano-vijñāna forgets in an instant, or perhaps later it is difficult to recall. Therefore, if someone says, "I forgot my promise to so-and-so," or "I forgot that matter," or "I didn't have time to do that matter," it means that matter is temporarily unimportant to their manas; they have other important matters on their mind. Manas always grasps and thinks about matters it considers most important, doing what it deems most worthwhile. Then, some matters fade from memory, while others remain fresh, indicating the importance of the matter to manas.

15. The Habitual and Clinging Nature of Manas

Some say that the decisions of manas all come from the discernment of mano-vijñāna. Actually, in many situations, the discernment and decisions of mano-vijñāna mean little to manas; manas does not pay much attention to the views and judgments of mano-vijñāna. If manas listened to the views, knowledge, and judgments of mano-vijñāna, then when mano-vijñāna truly believes that a glass bridge is safe and can be walked on with confidence, why doesn't manas obey and decide to step forward? When mano-vijñāna tells manas to give generously to accumulate blessings, why doesn't manas decide to take out its own money to give?

When manas is angry, mano-vijñāna hints to manas not to be angry, to stay steady, to suppress the anger, not to erupt. But manas still trembles all over, face turns livid, flushed red and neck taut, eyes wide open like almonds, even curses loudly, strikes out, ruining the matter. Why is this? Mano-vijñāna hints to manas to calm down, but manas is still panting with rage, lungs about to explode. Why doesn't manas listen and obey the admonition of mano-vijñāna?

The so-called "body not obeying the self" means the body is controlled by manas, not decided by mano-vijñāna, not managed by mano-vijñāna. At critical moments, the habits, inertia, and clinging nature of manas play a decisive role. The thinking power of mano-vijñāna is so insignificant, utterly inadequate and helpless. The "self" in "body not obeying the self" refers to mano-vijñāna; the body is not decided by mano-vijñāna. "Not under one's own control" also means not decided by mano-vijñāna; mano-vijñāna cannot decide for itself; it must be decided by manas.

16. The initiative of mano-vijñāna exists within an extremely small scope; it is not autonomous. One cannot say that mano-vijñāna is initiative, autonomous, not entirely prearranged, or has free will. The will of mano-vijñāna can only be exerted if it conforms to the will of manas or persuades manas. Otherwise, it can only be directed and arranged by manas. When manas wants to discern and create, it uses the tool of mano-vijñāna. If it does not want to discern or create, mano-vijñāna does not appear; the tool is set aside unused. The initiative lies with manas, but mano-vijñāna can make requests to persuade manas. Afterward, manas may let mano-vijñāna indulge a little.

17. The Influence of the Consciousness-Mind on the Physical Body

The body and mind can depend on and influence each other. The activity of the consciousness-mind greatly influences the physical body, especially the operation of wholesome and unwholesome mental factors, afflictions, and habits; their influence on the physical body is very significant. We can carefully observe: when the mind of the six consciousnesses moves, does the body sense faculty (kāyendriya) also move and change accordingly? When the mind of the six consciousnesses moves, do the eye, ear, nose, and tongue sense faculties also move and change? When manas moves, do the brain nerves change, and does the whole body also change accordingly?

When the seven consciousnesses move, especially when manas moves, brain waves are generated, first fluctuating inside the brain, then the scalp fluctuates, later some part of the body reacts, accompanied by the movement of the six consciousness minds, and bodily, verbal, and mental actions appear. Why are brain waves generated? Because when manas is active at the location of the subtle sense faculty (indriya) in the brain, as soon as the consciousness-mind moves, it can touch the brain nerve tissue. (However, manas cannot directly touch the material rūpa of the brain; there are intermediate processes, which we won't discuss for now.) The nerve tissue transmits the touch to the entire head and scalp, like the conduction of an electric current, as if there is a wave. The head and scalp feel as if an electric current is passing through, a tingling sensation. Among them, cells in the brain are also touched, causing changes in the four great elements, like releasing bioelectricity, a kind of energy conduction, and the scalp and brain have a tingling sensation.

If the mental activity of manas continues to change, brain waves and nerves transmit to the whole body, and the body will produce corresponding vibrations and changes. These are all changes induced by the mental activity of manas. For example, when greed arises internally, the water element in the body changes, various fluids emerge, like salivating when craving food, tears flowing when feeling love, etc. When anger arises, glaring angrily, hair standing on end with rage, face flushed red and neck taut, cheeks hot, eyes wide open like almonds, whole body trembling—the six consciousnesses function simultaneously, bodily and verbal karma manifest simultaneously, the body sense faculty changes, and the six consciousnesses also have corresponding feelings appear.

When manas contacts the dharma objects at the subtle sense faculty and discerns the dharma objects, it produces mental activities. Touching the cerebral cortex can trigger brain waves. Brain waves carry a kind of energy or produce a kind of heat; these are all normal phenomena. When we feel embarrassed mentally, the physical body has reactions like face reddening, cheeks heating up, etc. When anxious or nervous, there are reactions like forehead sweating, feeling restless and hot inside, anxious and agitated, palms sweating, soles of feet cold, etc. When emotionally agitated, there are reactions like eyes welling up with hot tears, eyes burning, buzzing in the head, etc. These reactions are all because the consciousness activity of manas affects the brain nerves, thereby driving the activity of the whole body.

The various mental activities of mano-vijñāna can also affect the physical body, causing it to change. Actually, the activities of the physical body are all directed by manas and created by the six consciousnesses. Therefore, it is said that body and mind depend on and influence each other. Manas is also mind; it is both a root and a mind. When contacting dharma objects, it can affect the activity of brain nerve tissue and influence and control the activity of the whole body. Different mental thoughts, different emotions, lead to different bodily and mental activities of the six consciousnesses.

When manas is deliberating, it certainly also touches the subtle sense faculty, generating brain waves. This includes when the mano-vijñāna mind thinks about the Buddha Dharma; there are also fluctuations in brain waves because when mano-vijñāna thinks about the Buddha Dharma, it is directed and commanded by manas. Therefore, our consciousness-mind activities cause corresponding changes in the physical body. For example, bodily actions like concentrating to aid thinking, frowning deeply, looking thoughtful, propping the chin with a hand, tapping the head, biting fingers, etc. Among them, the greatest change might be brain waves. Brain waves have a kind of energy that can cause head swelling, face reddening, face swelling, turning purple, heating up. This indicates that the inner consciousness-mind is active; the consciousness-mind is thinking and deliberating; the mind has some thoughts and views. As soon as the consciousness-mind moves, the physical body follows; body and mind depend on each other, influence each other. Of course, the mutual dependence of body and mind occurs through the Tathāgatagarbha acting as an intermediary connecting role.

The influence of manas on body and mind is significant. Regardless of the size of the matter, moment by moment, it influences subtle changes in the body. Changes in the physical body are all influenced and driven by manas. Manas can influence the health condition of the body. If manas is subdued, the mind-nature is tamed, afflictions are reduced, physical health can be improved, illnesses can be reduced and eliminated. The role of manas is pivotal and cannot be ignored. Mastering manas well makes practice very swift. Among the eight consciousnesses, the Tathāgatagarbha can manifest all dharmas; of course, the Tathāgatagarbha is of primary importance. Manas can drive the birth of all dharmas and also cause the demise of all dharmas; of course, it is also very important and can play a decisive role regarding all dharmas. The Tathāgatagarbha only stores seeds and manifests all dharmas; it obeys and complies with manas.

18. What is Meant by "Revealing One's True Form" or "Regression"

Regression or revealing one's true form refers to situations where, due to some reason, such as mental dullness or lack of clarity, etc., mano-vijñāna cannot regulate manas, so manas acts according to its original habitual tendencies, which is the true face of manas. When clear-headed, mano-vijñāna has rationality, can think and analyze how to respond to the dust realms, and manas relies on it, receiving guidance and correction; habits can be somewhat restrained. Once mano-vijñāna becomes unclear, it cannot think and analyze correctly. Manas, lacking guidance from correct views, acts according to its own habits, called "revealing its true form."

Everyone's true form is different because the cultivation level of manas differs, afflictions differ, habits and inertia also differ. For example, when men and women are together, someone who has attained the first dhyāna and severed desire can interact without any problem, not moving any mental thoughts, because manas has already been subdued. It's like the type who remains unmoved even when a woman sits in his lap. If not like this, without dhyāna, without eradicating afflictions, when men and women get together, one cannot guarantee not to generate mental thoughts.

For a third fruit (anāgāmin) practitioner, the afflictions of manas's true form change; greed and anger afflictions are already gone. No matter the circumstances, they cannot manifest greed and anger afflictions, but habits are still unavoidable. Only first bhūmi bodhisattvas have the ability to begin eradicating affliction habits. Before this, afflictions and habits are only suppressed. Eradicating one part reduces it by one part; the seeds become purified by one part, and the true form of their manas becomes purer than that of third and fourth fruit practitioners. At this time, the mano-vijñāna mind can always rationally regulate manas. Often, manas also does not need the mano-vijñāna mind to regulate it; it has already been subdued, can consciously regulate itself, and the mind-intent has already softened. This is the meritorious effect of eradicating afflictions and transforming consciousness into wisdom.

When the mano-vijñāna mind is rational, manas cannot easily regress and reveal its true form because mano-vijñāna can think and supervise manas. Manas will comply with mano-vijñāna, constrained by it, knowing how it should properly and appropriately respond to everything around it, not giving rise to afflictions, having cultivation and virtue. Thus, mano-vijñāna regulates manas, making speech, demeanor, and actions appropriate and without losing composure.

19. How Can the Bad Habits of Manas Be Changed?

Manas drank alcohol in a past life; in this life, upon seeing alcohol, it disregards life. Why disregard life upon seeing alcohol? Habitual drinking becomes an addiction, causing a constant desire to drink. Mano-vijñāna advises that drinking is bad for health, but it's useless; manas still insists on drinking. After something happens due to drinking, mano-vijñāna says it will never drink again. But manas's greed is unbroken; it has no memory. Upon encountering alcohol, it still decides to drink regardless, caring not who or what, not caring about regret or not, drunk or not, drinking first and talking later. Over this matter, mano-vijñāna and manas often fight. At critical moments, manas still gains the upper hand, drinking without fail every time. Until finally, a major event occurs, making manas remember it bitterly, resolutely deciding: never drink again from now on, even swearing a solemn oath, only then is alcohol abstained from. Ah! It's too difficult! How much hardship endured, what a price paid, to quit drinking. "Not seeing the coffin, not shedding tears; not hitting the south wall, not turning back; not reaching the Yellow River, not giving up hope"—this describes manas.

When abstaining from alcohol, that kind of firm and unwavering willpower—does it refer to mano-vijñāna or manas? If it refers to mano-vijñāna, all opinions and views of mano-vijñāna are merely suggestions; manas may or may not listen. Then mano-vijñāna cannot have firm and unwavering willpower because mano-vijñāna has no power; it cannot make the final decision, nor does it have the power to act; it cannot be the master of bodily, verbal, and mental actions. Therefore, willpower, since the will has power, must want to implement it; that is the will of manas, the aspiration of manas, the choice of manas, the active power of manas. Manas suffers a setback, makes up its mind to quit alcohol; only then does it have firm and unwavering willpower, finally quitting alcohol. Mano-vijñāna cannot even move a finger. If it wants to have power, it must mobilize manas, find a way to coax manas to listen to it, to decide according to its decision. Therefore, in the end, it is the deciding power of manas that changes everything, because manas can decide; no one can do anything about this.

20. After manas discerns all dharmas manifested by the eighth consciousness, it will deliberate and weigh how to handle them. After deciding, the six consciousnesses must act according to manas's decision. Therefore, manas can unify all dharmas, silently containing all dharmas. Mano-vijñāna cannot discern all dharmas; therefore, the content discerned by manas will always be more than that of mano-vijñāna, much deeper and broader. The nature of manas is deeper, subtler, and more important than that of mano-vijñāna. Whether one becomes a Buddha or not entirely depends on manas. The operation of manas itself cannot be simply said to be simple or complex because manas has poor discernment wisdom regarding specific six dusts. Manas does not have strong introspective power regarding its own operation of contacting and discerning dharma objects. When it feels a dharma object is important but cannot discern it clearly, it then summons mano-vijñāna to come out and discern it.

For example, regarding eating: The eighth consciousness presents the state of an empty stomach. Manas discerns this and lets mano-vijñāna specifically differentiate what the situation is. Mano-vijñāna contacts the dharma object of the stomach, discerns that the stomach is empty, and feels hungry. Then manas decides to eat. The one who feels hungry is mano-vijñāna. Perhaps mano-vijñāna decides to eat, and manas agrees. Perhaps manas decides to eat first, and mano-vijñāna obeys. But regardless, if the volition mental factor of manas does not decide to eat, the five aggregates cannot eat.

Whenever bodily, verbal, or mental actions occur, no matter what the matter, it is because manas "liked" and agreed. Manas's agreement can be active or passive. Whether active or passive, it is manas agreeing, then the volition mental factor makes the decision. Mano-vijñāna's thoughts, manas may agree or may not agree. If it disagrees, there is conflict. Manas's decision, mano-vijñāna may agree or may not agree. Regardless of whether mano-vijñāna agrees or not, it must be carried out without error.