Chapter 6: The Relationship Between Manas and the First Six Consciousnesses

1. The first five consciousnesses perceive exclusively within the directly perceived realm (pratyakṣa), apprehending the objects currently manifesting. The five consciousnesses do not need to analyze, compare, or contrast the objects of the five sense fields to know what they are; nor do they require imagination or deliberation. The perceived objects are relatively coarse and simple, often being apprehended one instant before the sixth consciousness. For example, the eye consciousness perceives the manifest colors of the form field, such as blue, yellow, red, and white. These colors belong to the directly perceived realm and are recognized without analysis or comparison.

In contrast, the sixth consciousness must compare the length, size, squareness, or roundness of the form field to know them, as there are no absolute lengths, sizes, squares, or rounds; they are known only through comparison with other things. Alternatively, it relies on past experiences to measure and compare, arriving at a relative conclusion. The sixth consciousness also perceives aspects like the quality, structure, features, and characteristics of the form field, which require analysis, deliberation, verification, inference, and experience to determine. Therefore, the sixth consciousness involves a great deal of inferential thinking (anumāna) and often engages in non-valid inference (apramāṇa) such as imagination.

The seventh consciousness (manas) does not directly perceive the objects of the five sense fields or the six sense fields, because its scope is too broad and its perceptual wisdom is relatively weak. It first perceives a coarse overview and general situation, then perceives the information transmitted by the first six consciousnesses after they have discriminated the objects. The six consciousnesses transmit the perceived content of the six sense fields to manas instant by instant. Manas then weighs and deliberates based on its existing experience and the information transmitted by the six consciousnesses before making decisions about subsequent actions. Thus, the seventh consciousness aggregates the perceived content of the six consciousnesses, comprehensively weighs and deliberates, makes corresponding decisions, and directs the further activities of the six consciousnesses.

For example, the nose consciousness directly perceives whether a smell is pungent, mild or strong, pleasant or unpleasant. This content is known without the nose consciousness analyzing or comparing; it is direct perception. The sixth consciousness (mental consciousness) perceives whether the smell is fragrant or foul, what kind of fragrance or foulness it is, what object it emanates from, from which direction it comes, how far away it is, and so on. This content requires deliberation, analysis, inference, imagination, and comparison to perceive; thus, it contains the nature of inference and non-valid inference, sometimes leading to inaccurate judgments and erroneous perception. Within this process, the seventh consciousness is instant by instant receiving the information transmitted by the two consciousnesses (nose and mental), then deliberating whether to continue perceiving, stop perceiving, or avoid.

2. Question: On a familiar, flat road, the mental consciousness (mano-vijñāna) is not needed to analyze how to walk or step. At such times, is the body consciousness (kāya-vijñāna) that is walking operating entirely on its own, or is it still relying on a small part of the mental consciousness to analyze the road conditions?

Answer: Whenever the first five consciousnesses function, they must function simultaneously with the mental consciousness and perceive simultaneously; the five consciousnesses cannot perceive the five sense fields alone. The five consciousnesses can only perceive the relatively coarse aspects of the five sense fields; the subtle aspects are perceived simultaneously by the mental consciousness. For instance, when the eye consciousness sees form, it can only perceive the relatively superficial manifest colors like blue, yellow, red, and white; it cannot perceive shape, form, or non-manifest form – these require the mental consciousness to perceive. Therefore, the five consciousnesses must function simultaneously with the mental consciousness to clearly perceive all the content of the five sense fields.

In the act of walking, the body consciousness has the participation of the mental consciousness; the two cooperate closely and simultaneously. The body consciousness cannot function alone to move the body; it requires the cooperation of the mental consciousness, which performs functions like thinking, analysis, and judgment, for the body to walk. The five-aggregate body (pañca-skandha) accomplishes all actions through the combined effort of the eighth consciousness (ālaya-vijñāna), manas, the mental consciousness, and one of the five consciousnesses. When the eye sees form, the ear hears sound, the nose smells scents, the tongue tastes flavors, or the body feels touch, at least four consciousnesses participate, or sometimes all eight consciousnesses participate simultaneously. When the mental consciousness is not meticulous or lacks wisdom, it participates in the perception of all things without being aware of it, because it lacks introspective wisdom.

How to lift the leg and step while walking is decided and controlled by manas, based on the analysis and judgment of the mental consciousness. Although the mental consciousness may also be thinking about other issues, it can multitask. The more things it attends to, the less focused the mental consciousness becomes, and the less concentration (samādhi) it possesses. Even when concentrating intently, the mental consciousness can still slightly divert attention to other matters.

Manas determines what matters are important, and the mental consciousness focuses on those matters, concentrating its energy there, while paying less attention to other aspects. "Observing all directions and hearing all sides" means the mental consciousness is simultaneously dispersed across various areas, yet can attend to all without confusion. The more trained it is, the more capable the mental consciousness becomes. Of course, the mental consciousness perceives more, clearly and thoroughly, in the areas where it concentrates its energy, and less in matters where it invests less attention.

Therefore, for familiar matters, it can invest less thought and energy to accomplish the task well without making mistakes. Thus, even when walking on a familiar, flat road, there is still participation from the mental consciousness, including subtle thinking and judgment. It's just that some people's mental consciousness lacks wisdom and cannot introspectively perceive its own function.

3. The Close Cooperative Functioning of Manas and the Six Consciousnesses

When the body seeks balance, the body consciousness, eye consciousness, mental consciousness, manas, and the eighth consciousness operate together harmoniously. Manas is the controller moment by moment; it makes decisions and exercises control based on habit and the perceptions of the six consciousnesses. The habitual functioning of manas contains many secrets we do not yet understand, awaiting deep observation and investigation. The dharmas (principles) related to manas are numerous, profound, and abstruse. The treatises of Bodhisattvas also do not cover much of this content, as it belongs to the extremely profound content of the wisdom of the path (mārga-jñāna). However, the dharmas of manas are very interesting and profoundly thought-provoking.

The functioning of the body faculty involves the participation of the mental consciousness and body consciousness, not just the perception and control of manas. If the body could be directly controlled and directed by manas without the mental consciousness or its participation, then when unconscious, manas could still make the body get up and move. However, when a situation is extremely urgent and manas fully exerts its habitual function, the functioning power of the mental consciousness appears weaker, and its functions of thinking, judgment, and reasoning become less apparent, though the mental consciousness still has its perceptual function.

For example, someone trained in martial arts, especially one with extremely high skill, can strike with great speed, leaving almost no opportunity for perception or thought during a response. Yet, the mental consciousness is still perceiving at an extremely rapid pace; only those who are well-trained can do this. Therefore, martial arts are cultivated through practice – training the eye consciousness, body consciousness, mental consciousness, and manas to cooperate closely and rapidly, practicing the reaction speed and adaptability of the mental consciousness.

4. When the eye consciousness perceives glaring light, it automatically avoids it. The feeling of the eyes being dazzled is perceived by the eye consciousness, so the mental factor of decision (cetanā) decides to avoid it. This also involves the choice of manas. The eye consciousness and mental consciousness quickly transmit the perceived information to manas; after perceiving it, manas quickly decides to avoid it. Feeling tired in the body is perceived by the body consciousness, always involving participation from the mental consciousness. If the decision to rest is made, it is decided by manas. First, the body consciousness and mental consciousness feel tired and decide to rest, transmitting this information to manas. If manas agrees, it decides to rest. Tiredness and fatigue also belong to the tactile field; they are perceived by the body consciousness and mental consciousness. The mental feeling of tiredness and fatigue is perceived solely by the mental consciousness. Sometimes the body is tired, but the mental consciousness does not feel tired; sometimes the body is not tired, but the mental consciousness feels tired.

Regarding the feelings and decisions of the six consciousnesses, manas primarily follows the decisions of the mental consciousness. Therefore, when the body is very tired but the mental consciousness still wants to play, manas decides to play a little longer. Conversely, when the body is not tired but the mental consciousness is uninterested and feels tired, manas decides to let the body rest, essentially letting the mental consciousness rest to avoid the uninteresting matter.

5. The six consciousnesses are the tools of manas. Without the six consciousnesses, manas cannot manifest any mental activity. For example, if one faints by the roadside and danger arises, manas wants to avoid it, but the six consciousnesses cannot manifest. Then one has no choice but to continue lying there, letting the danger approach. At this time, one cannot say that manas has no thought of avoiding danger, does not know how to protect itself, or does not value the five-aggregate body. All mental activities of manas must manifest through the five-aggregate body and the six consciousnesses, or be expressed through other spiritual bodies and material forms. Some people wake up unhappy in the morning, and neither they nor others know why. Manas knows but cannot express it. Therefore, one cannot say that what the mental consciousness does not know, manas also does not know. These are the feelings and emotions that manas cannot express. Manas has no language, so of course it cannot express them.

6. There are countless external sense objects (rūpa-āyatana), all of which the Tathāgatagarbha can perceive simultaneously. Manas can also perceive them indirectly by perceiving the seeing aspect (dṛṣṭi) of the Tathāgatagarbha. However, external sense objects are not necessarily all projected as images within the subtle sense faculties (indriya). Examples include people and objects behind one, subtle beings like ghosts and spirits, and distant sights, sounds, smells, tastes, touches, and dharmas. This is because external six sense fields also require the five physical sense faculties as conditions to be transmitted and projected. External dharmas that the five sense faculties do not contact cannot be transmitted and projected by the Tathāgatagarbha.

When external six sense fields are transmitted to the external five sense faculties and the subtle sense faculties, manas contacts them first, then decides whether to perceive them. If it decides to perceive, the six consciousnesses will arise; if it decides not to perceive, the six consciousnesses will not arise and will not perceive the six sense fields. Therefore, the perception of all dharmas is decided and controlled by manas. Manas is the controlling consciousness; whether the six sense fields are perceived or not is determined by manas.

7. How the Arising and Ceasing Characteristics of the Six Consciousnesses Appear

From the perspective of characteristics, the first six consciousnesses constantly arise, cease, and change. Even under normal daytime conditions, they continuously arise from one dharma, cease on another dharma, then cease on that dharma and arise on yet another dharma. The nature of the six consciousnesses is this constant arising and ceasing; they are fundamentally unstable. Why do the six consciousnesses need to constantly arise and cease on various dharmas? It is because of the fluctuations of manas's thoughts, the constant shifting of manas's grasping nature, and the unsettledness of manas. If manas is subdued and the mind is not scattered, the thoughts of manas will not jump incessantly; they will settle on one or a few dharmas, and the six consciousnesses will also not be scattered; they will not arise and perceive everywhere, nor jump around.

8. In the Śrāvaka (Hinayāna) Dharma, the consciousness aggregate (vijñāna-skandha) does not include the seventh consciousness. The consciousness aggregate refers only to the aggregating function of the six consciousnesses. However, from the perspective of Mahāyāna Dharma, the aggregating function of the consciousness aggregate is primarily the collecting function of manas; it is the result of manas's collecting. This is because all functional activities of the six consciousnesses are the result of manas arousing them; they are the result of manas directing and controlling them. The actions of the six consciousnesses are the manifestation of manas's will. In reality, all dharmas are collected by manas; they are the result of manas's impulsion. The six consciousnesses are merely tools used by manas; they are appendages of manas. Whether they can be applied and developed depends entirely on manas.

9. The Relationship Between the Six Consciousnesses and the Seventh Consciousness

The seventh consciousness is called the basis of defilement and purity (kliṣṭa-śuddhāśraya). The defilement and purity of the six consciousnesses both rely on the seventh consciousness. If the seventh consciousness is pure, the six consciousnesses are pure; if the seventh consciousness is defiled, the six consciousnesses are defiled. Therefore, the seventh consciousness is the key factor determining whether the mind-ground is pure or not. If the seventh consciousness has greed, hatred, and delusion, the six consciousnesses necessarily have greed, hatred, and delusion. If the seventh consciousness has no greed, hatred, or delusion, the six consciousnesses necessarily have none. If the seventh consciousness is without ignorance, the six consciousnesses are without ignorance; if the seventh consciousness is luminous, the six consciousnesses are luminous. If the seventh consciousness transforms consciousness into wisdom (jñāna), the six consciousnesses necessarily transform consciousness into wisdom. The seventh consciousness is the master; the six consciousnesses are the followers, the servants, the companions.

Starting from the mental consciousness, one can change manas. When manas changes, the entire six consciousnesses change. If manas does not change, even if the mental consciousness becomes enlightened, under the control of manas, the mental consciousness still cannot become pure. The mental consciousness cannot watch manas forever; with the slightest lapse of attention, greed, hatred, and delusion appear in body, speech, and mind. Especially in the next life, the mental consciousness is new, lacking the enlightenment nature, completely obedient to manas, influenced by manas. The temporary purity from the previous life disappears. When starting anew, following manas inevitably leads to greed, hatred, and delusion. When the karmic conditions are strong, the mental consciousness simply cannot overcome manas; manas remains in control, manifesting greed, hatred, and delusion.

10. The karmic actions of body, speech, and mind are all behaviors of the six consciousnesses. Apart from the six consciousnesses, sentient beings have no bodily, verbal, or mental actions. Therefore, the bodily action (kāya-karma) of body, speech, and mind is the creation of the six consciousnesses; the verbal action (vāk-karma) is the creation of the six consciousnesses; the mental action (manas-karma) is the creation of the six consciousnesses. However, the creations of the six consciousnesses are directed by the seventh consciousness, manas; they are dominated by manas and controlled by manas. If manas does not direct, if manas has no mental activity, if manas does not apply attention (manaskāra) or deliberate, the six consciousnesses will not create. Whatever manas deliberates upon, the six consciousnesses follow manas's deliberation to perform corresponding bodily, verbal, and mental actions. All bodily, verbal, and mental actions obey the direction of the seventh consciousness, manas. Therefore, if manas possesses the afflictions (kleśa) of greed, hatred, and delusion, the bodily, verbal, and mental creations of the six consciousnesses will have greed, hatred, and delusion. If manas has no greed, hatred, or delusion, the bodily, verbal, and mental creations of the six consciousnesses will not have greed, hatred, or delusion. Thus, the bodily, verbal, and mental actions of the six consciousnesses conform to the thoughts and mental activities of manas; they conform to manas's deliberations and conform to manas's habits.

Whatever manas wants to do, as soon as its mental activity arises, the Tathāgatagarbha perceives it because the Tathāgatagarbha perceives the mental activities of sentient beings, primarily perceiving the mental activities of manas. Whatever manas wants to do, the Tathāgatagarbha knows, and then cooperates. After cooperating, it must produce the six consciousnesses to create the corresponding bodily, verbal, and mental actions. Therefore, objectively speaking, it seems as if manas directs the Tathāgatagarbha, and the Tathāgatagarbha is completely a compliant, accommodating, cooperative mental entity that follows manas.

In reality, the seeds (bīja) of all dharmas are stored in the Tathāgatagarbha. The Tathāgatagarbha is the master of the seed storehouse. What seeds are output, what karmic retribution is realized, is decided by the Tathāgatagarbha; it is determined by the Tathāgatagarbha. Because the Tathāgatagarbha is completely selfless (anātman), without any assertions or mental activities, it can cooperate with the seven consciousnesses to produce all dharmas. The seventh consciousness, however, has a very strong sense of self (ātmagraha). It has strong self-assertions: "I definitely want to do this," "I definitely do not want to do that." This is a very strong sense of self. The "I" we speak of, the deepest "I," is the "I" of manas. This "I" is the innate view of self (sahaja-ātmagrāha), which is extremely, extremely difficult to sever, even more difficult than the severed view of self in the mental consciousness.

The "I" of the mental consciousness is easily influenced, easily changed, easily conditioned by the postnatal environment, and can change quickly. However, the conditioning and changing of manas takes a very long time because it has existed since beginningless time, never ceasing. Its habits are extremely deep-seated; deep-seated afflictions and ignorance are all embodied in manas; they all belong to manas. Therefore, the creations of body, speech, and mind must follow the mental activities of manas. If manas is pure, the bodily, verbal, and mental actions of the six consciousnesses will correspondingly be pure. If manas is defiled, the bodily, verbal, and mental actions it directs the six consciousnesses to create will also be defiled.

11. All information from the six consciousnesses is transmitted to manas instant by instant. Manas knows instant by instant the information perceived by the six consciousnesses and their mental activities. Therefore, manas can, based on the information from the six consciousnesses, instant by instant generate its own mental activities and instant by instant exercise control. The six consciousnesses are the instruments used by manas. If the six consciousnesses become unusable, even if manas reacts, it cannot manifest; being anxious is useless. It is like a person wanting to chop down a big tree, but the tool in hand is broken and unusable; he can only watch helplessly and do nothing.

When a person uses a tool to chop down a tree, and the tree falls, is it the person who did it or the tool? Of course, it was the person who felled the tree; the person used the tool to fell the tree. The merit and fault should both be attributed to the person. Similarly, manas uses the six consciousnesses to create all bodily, verbal, and mental actions; the merit and fault should both be attributed to manas. The six consciousnesses are merely being directed. However, if the six consciousnesses offer suggestions to manas, and manas acts upon them, the six consciousnesses also share in the karmic consequence.

12. The intermediate state (antarābhava) also has the six consciousnesses, but their functioning power is relatively weaker than in a human body. This is because the intermediate state body is a manifestation of karmic force; its form body differs greatly from a human body. The mental consciousness, dependent on this body, has weaker functions of thinking, analysis, and judgment. Without the restraining influence of the mental consciousness, karmic habits manifest completely. If the afflictive habits of manas have not been transformed, if precepts, concentration, and wisdom have not been cultivated, if it does not correspond to wholesome dharmas, if merit has not been cultivated, and especially if the three fetters (trīṇi saṃyojanāni) have not been severed, one will inevitably be bound by the fetters of afflictions and be reborn in the three lower realms. All activities in the intermediate state are primarily governed by the karmic force of manas. If manas is wholesome, one goes to a wholesome realm for rebirth; if unwholesome, to an unwholesome realm; or rebirth occurs according to the vow-power of manas.

Why is there no mental consciousness at the moment of death (maraṇāvasthā)? It is because the Tathāgatagarbha is preparing to depart, gradually withdrawing the seeds of the four great elements (mahābhūta) and no longer projecting them. The functions of the five sense faculties can no longer be maintained, so the six sense fields cannot be transmitted inward. The conditions for the arising of the mental consciousness are incomplete, so it ceases to arise. As the transmission of the six sense fields diminishes, the six consciousnesses become increasingly faint and finally cease.

13. The Relationship Between Manas, the Form Body, and the Six Consciousnesses

Once manas realizes a certain principle, overturning previous cognition, it will generate a certain emotion, causing mental fluctuations. However, the emotions and mental fluctuations of manas can only be expressed through the form body and the six consciousnesses; there is no other channel. The form body and the six consciousnesses constitute the five-aggregate body, which is regulated and controlled by manas. They belong to manas's props, directed and dispatched by manas. Therefore, the expressions of the form body and the six consciousnesses precisely reflect the psychological state of manas. The form body and the six consciousnesses are like puppets, while manas is like the puppeteer behind them. But manas is also a puppet; its puppeteer is the Tathāgatagarbha. All dharmas, including manas, are "pulled out" by the Tathāgatagarbha; they are all controlled by the Tathāgatagarbha. Therefore, it is said that the Tathāgatagarbha is the master of all dharmas, while manas is the master of the form body and the six consciousnesses. Most of the time, manas is a centralist, only occasionally relinquishing control when indecisive and following the suggestions of the mental consciousness.

The purity and defilement manifested by the six consciousnesses, especially the mental consciousness – the afflictions of greed, hatred, and delusion, and various habits – mostly originate from manas. They are regulated by manas, directed by manas, represent the nature of manas's mind, and are reflections of manas's mental nature. Occasionally, they are behaviors manifested by the mental consciousness being conditioned by the environment, which do not represent manas having the same mental nature nor manas being conditioned.

For example, when studying the Buddha Dharma, the mental consciousness is conditioned by the Dharma and becomes somewhat pure, with fewer afflictions manifesting. However, this does not mean manas has also become pure or has fewer afflictions. For manas to become pure and reduce afflictions, one must attain the fruit of the path (phala) first. Only after manas has realized the Buddha Dharma through direct experience and truly understood the principles can it become somewhat pure. Theoretical knowledge is only useful for the mental consciousness; manas cannot correspond to it. Manas corresponds to reality, to the wisdom of direct observation (pratyakṣa-jñāna). Without conclusive evidence, manas cannot acknowledge it; therefore, mental activity cannot truly transform and become pure.

Because the mental consciousness possesses stronger perceptual wisdom than manas and a greater capacity to recognize truth, its mental activity tends to be purer than manas's, and its afflictions tend to be fewer and milder than manas's. Unless in a particularly adverse and defiled environment, this is generally the case.