Chapter 7: The Relationship Between Manas and Tathagatagarbha

I. Tathagatagarbha's Discernment of Manas's Mental Activities

When the mental activities (citta-saṃskāra) of manas manifest, Tathagatagarbha immediately knows and, in accordance with manas, outputs the corresponding seeds (bīja) to give rise to the six consciousnesses (vijñāna). The bodily, verbal, and mental actions of the six consciousnesses all conform to the mental activities and thoughts of manas. Manas itself is born from the seeds of consciousness (vijñāna-bīja) outflowed by Tathagatagarbha; it is born postnatally. The operation of manas is random. Tathagatagarbha closely cooperates with manas, discerning its various mental activities at all times and places. At the stage of the seed of consciousness, manas does not exist; therefore, there are no mental activities of manas, and Tathagatagarbha cannot discern them. Only after manas manifests and the mental factors (caitta) assist in its operation can mental activities arise, and only then can Tathagatagarbha discern them.

The mental activities of manas manifest in the form of mental factors. Among them, the five universally functioning mental factors (pañca sarvatraga) are attention (manasikāra), contact (sparśa), sensation (vedanā), perception (saṃjñā), and volition (cetanā). Whatever dharma manas attends to, Tathagatagarbha can know at any time because manas cannot be separated from Tathagatagarbha and is sustained by it. The volition mental factor (cetanā) is the deliberative and decisive nature of manas. Whatever manas deliberates on and whatever choices it makes, Tathagatagarbha can discern. After Tathagatagarbha discerns the content of manas's deliberation and its choices, it cooperates with manas, outputting the seeds of the six consciousnesses to give rise to the six consciousnesses on the dharmas attended to by manas, thereby fulfilling manas's choices. The bodily, verbal, and mental actions of the six consciousnesses are thus produced. Of course, the six consciousnesses act upon the dharmas attended to by manas, and their actions all conform to the mental activities of manas, being determined by manas's choices.

The mental activities of manas are also related to karmic seeds (karma-bīja). Karmic seeds determine the mental activities of manas. Karmic seeds can be pure or defiled, obscured by ignorance or endowed with clarity. Tathagatagarbha can discern all these karmic seeds and, according to them, causes the mental activities of manas to manifest. After the volition mental factor of manas operates, it possesses deliberative, decisive, and determinative qualities, which inherently contain purity and defilement. After Tathagatagarbha discerns this, it cooperates by outputting the corresponding seeds of consciousness, giving rise to the six consciousnesses, and thus the bodily, verbal, and mental actions manifest. Tathagatagarbha first discerns the karmic seeds and outputs the seeds; only then can the mental activities of manas become present. At this point, Tathagatagarbha can discern the mental activities of manas. If the seeds do not become present, no mental activities appear.

Tathagatagarbha's discernment of manas's mental activities is extremely rapid, appearing almost instantaneous to sentient beings, but a Buddha can perceive the time difference within it. Why is Tathagatagarbha able to discern the mental activities of manas? It is because Tathagatagarbha outputs seeds of consciousness for manas. When the seeds of consciousness operate, Tathagatagarbha must continuously cooperate with the operation of manas. When manas operates, the seeds of consciousness are output by Tathagatagarbha moment by moment, and then the seeds of consciousness return moment by moment to Tathagatagarbha. Thus, Tathagatagarbha knows all the mental activities of manas without missing a single detail.

II. Tathagatagarbha Does Not Give Rise to All Dharmas Without Cause and Condition; Karmic Seeds Are One Kind of Condition

Tathagatagarbha does not give rise to all dharmas without cause and condition. Karmic seeds are one kind of condition. When karmic seeds ripen, Tathagatagarbha must bring them into operation. Only when the karmic conditions are complete can Tathagatagarbha, in accordance with conditions, give rise to all dharmas. Without causes and conditions, Tathagatagarbha does not actively give rise to any dharma. Tathagatagarbha itself possesses the seven great seeds: earth, water, fire, wind, space, consciousness, and perception. When conditions are encountered, it outputs them. As long as manas exists and is not extinguished, Tathagatagarbha must supply it with seeds of consciousness for it to exist and function. If Tathagatagarbha does not output seeds of consciousness, manas disappears, and then sentient beings would not exist; all would enter the remainderless nirvāṇa (nirupadhiśeṣa-nirvāṇa).

Nothing arises without cause and condition. All dharmas can only arise with causes and conditions. The cause is Tathagatagarbha, and there are many kinds of conditions. The arising of all dharmas cannot be separated from manas. Manas is the driving force for manifesting the dharmas of the three realms (triloka). Whatever dharma manas grasps at, Tathagatagarbha must manifest accordingly, in accordance with conditions. However, whatever manas wants to do, if the conditions are not complete, Tathagatagarbha also has no way to accomplish it. For example, if manas wants to get rich, but the conditions are incomplete, or if one did not cultivate blessings in past lives, Tathagatagarbha cannot manifest wealth to make this person rich.

III. Manas Constantly Exists, So Tathagatagarbha Supplies Manas with Seeds of Consciousness

Manas constantly exists, so Tathagatagarbha supplies it with seeds of consciousness for it to manifest and function. Afterwards, the seeds of consciousness return to Tathagatagarbha. Thus, Tathagatagarbha knows the mental activities of manas. Whatever matters manas deliberates on and considers, Tathagatagarbha can discern. After discerning them, Tathagatagarbha must comply with and cooperate with manas. This is the compliant nature of Tathagatagarbha; it is not manas commanding or ordering Tathagatagarbha what to do. Tathagatagarbha does not obey any commands; it does not know commands.

Moreover, because sentient beings have ignorance (avidyā), they do not know there are eight consciousnesses. Manas does not know which is itself, which is the mental consciousness (mano-vijñāna), which is Tathagatagarbha, or what functions each has. Therefore, manas does not have the mental activity of commanding or ordering Tathagatagarbha. The first six consciousnesses and Tathagatagarbha naturally cooperate with the operation of manas without needing manas's commands or orders. This is the way things are by nature (dharmatā), originally so, not created by anyone, and it can never be changed. If one can know which is Tathagatagarbha, then one has realized the mind (明心, ming xin) and become enlightened (开悟, kai wu). Then manas can intentionally utilize Tathagatagarbha a little, observing whether Tathagatagarbha will cooperate with itself. After realizing the mind, one can observe the compliant nature of Tathagatagarbha. For example, when manas wants to go east, the mental consciousness observes Tathagatagarbha's reaction; when manas wants to see form, it then observes Tathagatagarbha's reaction. After the mental consciousness observes, it finds that Tathagatagarbha is extremely obedient, never contradicting itself (manas) in any matter or at any time, being utterly submissive.

However, these things are also not something manas can command. If manas could command it, then it would tell Tathagatagarbha, "Produce a mountain of gold for me." No matter how manas commands or threatens, Tathagatagarbha pays no attention to this. Similarly, the six consciousnesses also comply with and cooperate with manas; they are not something manas can command or order, although objectively this is the case. The eight consciousnesses are closely connected, cooperating seamlessly. This relationship is very complex, and the cooperation is extremely rapid, making it difficult for ordinary people to detect. Manas can cognize all dharmas. Tathagatagarbha can manifest all dharmas and discern all dharmas, but it does not know what all dharmas are. It has immeasurable and countless functional natures that we need to explore and know. When all the natures of the eight consciousnesses are fully realized, we become Buddhas.

IV. When Ālayavijñāna Discards the Physical Body and the Eighteen Elements (Dhātus), It Rides on Whose Mental Power?

When Ālayavijñāna discards the physical body (rūpa-kāya) and the eighteen elements (aṣṭādaśa dhātavaḥ), it rides on whose mental power? It is the mental power (manobala) of manas. Manas wants to leave the body; manas wants to have a physical body in the next life. Ālayavijñāna completely complies and performs all activities accordingly. The mental power of manas is the function of the volition mental factor (cetanā) of manas. Manas grasps the body and grasps the self (ātma-grāha); it necessarily has mental power and needs to arrange for its own five-aggregate body (pañca-skandha). Ālayavijñāna is like an attendant, serving manas and striving to satisfy its needs and wishes. The decision to die and the decision to be reborn are both the mental power of manas. Why is the mental power of manas powerful? Because there is a great boss behind it who can satisfy its wishes—a formidable backer. If the mental consciousness (mano-vijñāna) has a wish, it must be reviewed and approved by manas. Manas decides, and then Ālayavijñāna can cooperate to satisfy manas, indirectly realizing the wish of the mental consciousness.

V. Robots Have No Outflow of Seeds of Consciousness or Dwelling of the Eight Consciousnesses, Yet They Can Have Behavioral Activities

Robots have no outflow of seeds of consciousness (bīja) or the dwelling of the eight consciousnesses, yet they can have behavioral activities. The activities of robots are the result of artificial program control, the effect of electricity plus programs. Just like a computer operates around artificially designed programs, robots and computers lack autonomy. The activities of the five aggregates (pañca-skandha) of sentient beings follow the same principle; they similarly lack autonomy. They are all the result of Tathagatagarbha operating according to a certain mechanism. The five-aggregate body itself has nothing to do with it. It is merely that sentient beings themselves are unawakened, clinging to the activities of the five aggregates as real. By taking this as real, they become bound, unable to be free from birth and death (saṃsāra), unable to attain liberation (vimokṣa).

VI. Question: The Movement of the Body Faculty (Kāyendriya) in a Human Body Is Completed by the Cooperation of Body Consciousness (Kāya-vijñāna), Mental Consciousness (Mano-vijñāna), Manas, and the Eighth Consciousness. Without Body Consciousness and Mental Consciousness, Only the Seventh and Eighth Consciousnesses Cannot Complete Body Faculty Activities. But the First Seven Consciousnesses Are All in the Head. Body Faculties Like Hands and Feet Are Far from the Head. That Is to Say, the First Seven Consciousnesses Are Not in the Hands. Why Can the Hands Move?

Answer: Pull one hair and the whole body moves. The brain is the general command headquarters; manas is the commander-in-chief. As soon as manas moves, the command is issued by the brain's central nervous system, rapidly transmitted to all nerve tissues throughout the body, and the whole body moves. Actually, as soon as manas moves, Tathagatagarbha gives rise to the six consciousnesses; the six consciousnesses then move, and subsequent actions appear. This is entirely secret Dharma (guhya-dharma), involving the general characteristic wisdom (sāmānya-lakṣaṇa-jñāna), specific characteristic wisdom (viśeṣa-lakṣaṇa-jñāna), and all-knowing wisdom (sarvajña-jñāna) of Tathagatagarbha. Each person needs to meditate (dhyāna) themselves to figure it out; one cannot expect others to explain it explicitly.

VII. Manas and Tathagatagarbha Are Reborn Simultaneously

Manas and Tathagatagarbha are reborn simultaneously. Tathagatagarbha is passive, merely complying with and cooperating with manas, being led by manas. Although manas is active and capable of movement, it does not have the thought "I am taking Tathagatagarbha to be reborn." It does not know that it is Tathagatagarbha that goes to be reborn and manifests the physical body; it mistakenly thinks it is all its own capability and does not perceive the capability of Tathagatagarbha. Therefore, it is entirely erroneous perception and misconception; this is ignorance (avidyā).

Manas does not know that it is because Tathagatagarbha cooperates with its thoughts that it can gradually leave the physical body and die. It does not know that it is because Tathagatagarbha cooperates with its greed and attachment to the physical body that it can manifest the intermediate state body (antarābhava). It does not know that Tathagatagarbha enters and dwells in the fertilized egg, enabling it to have its five-aggregate body in the future life. This is ignorance, which is what is meant by the non-valid cognition (非量了别, abhrānta-vikalpa) of manas. Once manas knows these principles and fully realizes them, ignorance is eradicated, and it is no longer non-valid cognition.

VIII. Manas Mistakenly Takes the Seeing Aspect (Dṛṣṭi-bhāga) of Tathagatagarbha as Self-View (Ātma-dṛṣṭi)

Manas mistakenly takes the seeing aspect (dṛṣṭi-bhāga) of Tathagatagarbha as self-view (ātma-dṛṣṭi). This is a great misunderstanding. The seeing aspect of Tathagatagarbha belongs to the functional role of Tathagatagarbha; it is not the functional role of the seventh consciousness, manas. Manas should not consider what Tathagatagarbha sees and does as its own functional role; it should not have such a thought. This constitutes theft. It is like this: after others labor, you take the fruits of their labor as your own, claiming it as your own achievement. This is absolutely unacceptable.

Because the seventh consciousness manas clings to the functional role of Tathagatagarbha as its own functional role, delights in the functional role of Tathagatagarbha, enjoys it, and loves it, it becomes "delighting in Ālaya" (喜阿赖耶, priya-ālaya), "loving Ālaya" (爱阿赖耶, tṛṣṇā-ālaya), "enjoying Ālaya" (乐阿赖耶, sukha-ālaya), and "rejoicing in Ālaya" (欣阿赖耶, nandī-ālaya). In this way, it covers and obscures the true functional role of Tathagatagarbha, not knowing true from false, not discerning true from false. This is precisely the root of birth-and-death transmigration (saṃsāra). To sever this ignorance and wrong view (mithyā-dṛṣṭi) of the seventh consciousness manas requires practicing for three great asamkhyeya kalpas (三大阿僧祇劫) to completely eradicate all the self-view grasping (ātma-grāha), dharma-view grasping (dharma-grāha), and all ignorant misunderstandings of manas. Only then can manas be liberated from the boundless bonds of birth and death. Thus, sentient beings will have no more segmental birth-and-death (分斷生死, pravṛtti-cyuti) or transformational birth-and-death (變易生死, pariṇāma-cyuti); they will attain ultimate liberation (parinirvāṇa) and perfect Buddhahood.

IX. The Relationship Between Manas and Tathagatagarbha Is Extremely Close

The relationship between manas and Tathagatagarbha is extremely close. The purer the mind, the more one can perceive the karmic seeds within Tathagatagarbha and can actively use Tathagatagarbha, utilize it, and make it serve oneself. Because whatever Tathagatagarbha knows, manas can know; whatever manas wants to do, Tathagatagarbha can comply and cooperate. Thus, manas can "manipulate the emperor to command the lords" (挟天子而令诸侯), accomplishing all the things it wants to do. However, the karmic seeds known by manas are difficult for the mental consciousness to clearly discern. The mental consciousness can only know the information passed on by manas; it does not know the content within the information. Only when the mental consciousness becomes pure and possesses meditative concentration (dhyāna) and wisdom (prajñā) can it correctly and without error interpret the information transmitted by manas.

Manas can directly perceive the karmic seeds within Tathagatagarbha, the dharmas Tathagatagarbha is about to manifest, and the events that are about to unfold. The mental consciousness relies on thinking and guessing, involving a large component of non-valid cognition (abhrānta-vikalpa). If the mental consciousness develops supernatural powers (abhijñā), it can clearly know the content of the information manas sees from Tathagatagarbha. Manas is extremely important. Its importance lies in being the intermediate link connecting the first six consciousnesses and Tathagatagarbha. Although all dharmas are born from Tathagatagarbha, without the linking function of manas, the first six consciousnesses cannot discern the dharmas born from Tathagatagarbha. Manas is the bridge communicating Tathagatagarbha with the five aggregates (pañca-skandha) and six consciousnesses (ṣaḍ-vijñāna). The dharmas discerned by the six consciousnesses are all dharmas that manas learns from Tathagatagarbha and grasps at. The discernment and creation of the bodily, verbal, and mental actions of the five aggregates and six consciousnesses are stored in Tathagatagarbha through manas to become karmic seeds collected there.

X. The Meaning of "Manas Cognizes Conditioned Self-Grasping as Non-Valid" (意根随缘执我量为非)

The meaning of "Manas cognizes conditioned self-grasping as non-valid" (意根随缘执我量为非) is that manas can, moment by moment, cognize all dharmas manifested by Tathagatagarbha, following the seeing nature (dṛṣṭi-svabhāva) of Tathagatagarbha to make its own discernment. Tathagatagarbha can see the essential object (本质境, svabhāvālambana), and then, based on that essential object, manifest a similar image like a mirror reflecting an image. Manas then follows Tathagatagarbha to see this image. Moreover, it mistakes the image-manifesting function of Tathagatagarbha as its own function; it mistakes the seeing function of Tathagatagarbha as its own seeing. This is a wrong view (mithyā-dṛṣṭi), a non-valid cognition (非量, abhrānta-vikalpa). "Following conditions" (随缘) means making discernments based on all dharmas manifested by Tathagatagarbha and giving rise to seeing, not knowing that all dharmas are manifested by Tathagatagarbha, do not belong to itself, and that the functional role of Tathagatagarbha is not its own functional role. Erroneous discernment is called non-valid cognition.

If the seventh consciousness realizes Tathagatagarbha, then severs afflictions (kleśa), and transforms consciousness into wisdom (vijñāna-pariṇāma-jñāna), it can clearly know that all dharmas are born from Tathagatagarbha, that they are all the functional role of Tathagatagarbha, having nothing to do with itself, that all dharmas are not the self nor belong to the self. Knowing this point, it no longer clings to the functional role of Tathagatagarbha as its own. Then it is no longer non-valid cognition but direct perception (现量了别, pratyakṣa-pramāṇa).

After severing self-view (ātma-dṛṣṭi), the discernment of manas is not entirely non-valid cognition; it has a component of direct perception. Knowing the principle that the five aggregates are not the self, the grasping of the five aggregates will gradually lessen. When cultivating to the fourth fruit (四果, caturtha-phala, Arhatship), it will completely cease grasping. This shows that manas's discernment of the five aggregates is no longer non-valid; it is direct perception, correct discernment. After realizing the mind and seeing the nature (明心见性, ming xin jian xing), manas also knows that Tathagatagarbha is the true self, and that the five aggregates and the seven consciousnesses are not the self and lack autonomy. This discernment and cognition are not non-valid; they are direct perception, correct cognition, correct discernment. Afterwards, one can gradually sever grasping.

Even before severing self-view and before realizing the mind and seeing the nature, manas has made extremely many correct, wise discernments and decisions, enabling sentient beings to possess wisdom. Otherwise, sentient beings could not encounter the Buddha-Dharma, could not practice, could not attain wisdom and liberation, nor could they go to heavens to enjoy blessings. It is just that the correctness of those decisions is relative and hierarchical. Truly absolute correct discernment and decision belong to the manas at the Buddha stage. The manas of Bodhisattvas is not absolutely correct, absolutely direct perception. Therefore, manas still needs to transform consciousness into wisdom again, until wisdom is ultimately perfected.

XI. What is Self-Healing Power?

The characteristic of manas is that at all times, unknown to the mental consciousness, it acts and refuses to be idle. Everything it does is mainly for itself, for its own benefit, safeguarding all its own interests. It always finds ways to satisfy its own needs and solve its most immediate problems. It has great energy and can achieve its own goals and purposes because, behind it, Tathagatagarbha supports it. When conditions permit, it can try its best to satisfy its needs and desires.

Since manas has such great energy and can find ways to achieve its purposes, one should make manas believe that its body will definitely become healthy. If manas believes this, it will find ways to make itself healthy. Whether there are illusory illnesses (虚病, mental/psychosomatic) or real illnesses (实病, physical) in the body, it will find ways to solve them and resist stubbornly. If manas does not want illusory illnesses to afflict the body, it will put up a desperate resistance. When karmic obstacles (业障, karmāvaraṇa) diminish somewhat and blessings (福德, puṇya) increase, the illusory illnesses will recede.

If it is a real illness, and manas wants health, Tathagatagarbha will exert its great elemental nature (大种性自性, mahābhūta-svabhāva), outputting harmonizing seeds of the four great elements (四大种子, catvāri mahābhūtāni), allowing the physical body to gradually recover. This is what is commonly called the body's own self-healing power. Manas can also search behind the scenes for various opportunities to change its own condition, so the physical body has many opportunities to regain health.

The key is to make manas confident that it can become healthy, that it has no illness, that everything will improve. Then manas will strive in this direction and ultimately solve the problem. Hinting to manas, encouraging manas, is empowering oneself. Ultimately, it is the self-nature Buddha (自性佛, svabhāva-buddha) that empowers; it is oneself liberating oneself, oneself saving oneself.

A contrary example is when a patient, after learning about their serious condition, shows fear, anxiety, and restlessness, and the body gradually weakens. This is precisely caused by manas believing the doctor's diagnosis. Manas believes it is seriously ill; because of its attachment to itself, it becomes very afraid, even to the point of listlessness, causing the body and mind to change according to manas's thoughts. If manas relaxes itself and does not care about the body's condition, then the physical body will also turn for the better according to manas's relaxation. That is, the information the mental consciousness obtains from the doctor is processed and passed to manas. Manas believes it and forms its own thoughts. Tathagatagarbha complies with manas and manifests the healthy or adverse condition of the physical body.

If it is cursing others, then the person cursing, his manas emits a kind of energy. Manas should have thoughts and wishes. His own Tathagatagarbha cooperates with manas, causing the cursed person to realize the curse-wish. However, we should not curse others, should not cause suffering to others, and even more so should not create evil karmic connections (恶缘). One should dedicate more merit (回向, pariṇāmanā), wish and pray more for others to be well in every way; then others will naturally become well. This also creates good karmic connections (善缘, kuśala-pratyaya); in future lives when meeting, one can feel closeness and mutually offer friendly help.

XII. How Does the Seventh Consciousness Manas Leave the Physical Body When Sentient Beings Die?

When sentient beings die, if manas feels hopeless about the body and life, it will want to leave the physical body. When the wish is too strong—for example, feeling utterly disheartened to the extreme, holding no hope at all for the physical body—it will leave the physical body. Tathagatagarbha necessarily follows and leaves together, and then the person dies. If it is a normal death, manas learns various information from Tathagatagarbha indicating that the lifespan limit is about to end, so it will make preparations and engage in activities. When Tathagatagarbha displays the state of the five-aggregate physical body, manas, cognizing the perceived aspect (相分, nimitta) of the five aggregates, will discern the condition of the physical body. It will deliberate: Can this physical body still be used? Is there hope? When manas determines that this physical body is truly no good, that the five sense faculties (五根, pañcendriyāṇi) no longer function, that the five consciousnesses (五识, pañca-vijñānāni) have already ceased, that the mental consciousness is becoming increasingly faint and will cease very soon, it knows that the six consciousnesses can no longer be used by itself, and so it decides to leave.

After this volition mental factor (cetanā) of manas is discerned by Tathagatagarbha, Tathagatagarbha will cooperate, also generating the volition mental factor, withdraw all seeds of the four great elements, leave the physical body, and no longer sustain it. Tathagatagarbha, pulled by karmic force (业力, karma-bala), chooses from which part of the body to withdraw first; finally, it leaves from that part of the body. Where it goes after leaving, Tathagatagarbha knows all of this. It knows by discerning the karmic seeds, complying with the karmic seeds to do all these things. It has no subjective views of its own because it is selfless (anātman).

At the moment of death, in the stage of actual dying (正死位, maraṇāvasthā), after the first six consciousnesses cease in sequence, manas will leave the physical body. Tathagatagarbha then follows manas and leaves together, entering the intermediate state body (中阴身, antarābhava). The person dies, and this physical body becomes a corpse. Then, because manas grasps itself and does not want to extinguish itself, still wanting to have a physical body, Tathagatagarbha will manifest an intermediate state body. Within the intermediate state body, manas discovers that this body ceases every seven days; it is unreliable. It then wants to be reborn, so together with Tathagatagarbha, it takes rebirth, and thus the next life arises; the five-aggregate name-and-form (名色, nāmarūpa) is born.

XIII. Manas is the Concomitant Basis (Sahaja-niśraya) of Ālayavijñāna

For Ālayavijñāna to operate within the worldly dharmas of the three realms, manas must necessarily exist. Manas must want to have a five-aggregate body; only then can Ālayavijñāna cooperate with manas to manifest the five-aggregate body, manifest the eighteen elements (十八界, aṣṭādaśa dhātavaḥ), and participate in manifesting the universe and receptacle world (器世间, bhājana-loka) of the three realms. If manas eradicates grasping, does not want a five-aggregate body, and does not want to live in the world of the three realms, then manas will cease at the end of life, no longer existing. Then Ālayavijñāna also has no reason or basis to operate within the worldly dharmas of the three realms and no reason to manifest a five-aggregate worldly body. Therefore, manas is the concomitant basis (俱有依, sahabhū-hetu) of Ālayavijñāna. However, without manas, Ālayavijñāna itself still exists and does not cease; it just does not manifest the five-aggregate worldly dharmas.