Chapter Nine: The Four Parts of the Manas and Intuition

I. Whether the Perceptual Division and Objective Division Can Be Separated

The perceptual division of the six consciousnesses cannot be separated from the objective division of the six dusts (objects), whereas the objective division of the six dusts can exist apart from the perceptual division of the six consciousnesses. Without the objective division, the perceptual division ceases to exist; without an object to perceive, the perceptual division cannot exist alone. The objective division of the six dusts must first exist before the six consciousnesses can arise. Once the six consciousnesses arise, the perceptual division appears. The five universal mental factors become active, simultaneously discerning and manifesting the objective division. When the objective division appears on the consciousness, the self-witnessing part becomes present.

The seventh consciousness, manas, also constantly has a corresponding objective division. The perceptual division of the manas relies on the perceptual division of the Tathāgatagarbha (Buddha-nature storehouse), enabling it to perceive all dharmas (phenomena) illusorily manifested by the Tathāgatagarbha. It continuously discerns the objective division transformed by the Tathāgatagarbha without interruption. The perceptual division is always together with the objective division instantaneously. The five universal mental factors are constantly operating; the objective division is always present on the consciousness, and the perceptual division and self-witnessing part are perpetually active and functioning. However, when the five aggregates (skandhas) world has not yet appeared, the manas has no objective division. Only the Tathāgatagarbha and the manas, these two consciousnesses, exist; no other dharmas are present. Later, because the manas, unwilling to remain idle, sought outwardly, the Tathāgatagarbha, in accordance with this, manifested the threefold world. The body of the five aggregates then appeared, and the objective division of the manas also came into being.

The perceptual division of the Tathāgatagarbha has always existed. Seeds and the manas have always been the objective division discerned by the Tathāgatagarbha. After the birth of the threefold world, all dharmas are the objective division of the Tathāgatagarbha. What the manas perceives is the false objective division manifested by the Tathāgatagarbha, like a reflection in a mirror, not substantial material form.

II. Question: When the manas insists on its own views or is stubborn, which part of the four parts is functioning? When the manas repents, which part of the four parts is functioning? What is insisting on one's own views? Why repent?

Answer: If the manas insists on its own views or is stubborn, it means the manas knows and understands its own views and considers them correct, thus persisting without change. This is the function of the self-witnessing part of the manas. If the manas wishes to repent, it means the manas recognizes its own faults and thus wishes to repent. This is also the function of the self-witnessing part of the manas.

"Ji" (己) means oneself; "ji jian" (己见) means one's own views; this is the self-witnessing part. If one insists on one's own views, first, one knows that one has views and what those views are; this is the self-witnessing part. Knowing one is wrong but refusing to change, knowing one has faults but not wanting to correct them, is also the self-witnessing part. The manas repents because it recognizes its own erroneous views and wishes to confess, repent, and correct them, vowing not to repeat them in the future. Any instance of knowing anything about oneself is the function of the self-witnessing part.

III. Question: Is the objective division the result of the perceptual division? The objective division of eye consciousness is the visible colors, etc. So, what is the objective division of the manas? What are the mental factors and characteristics of the manas' constant discerning contemplation? How are the mental factors and characteristics of the manas linked to the results of constant discerning contemplation? What is the relationship between the operational characteristics and the objective division?

Answer: The objective division is the object perceived by the perceptual division; it is not the result of the perceptual division. When the perceptual division is not present, the objective division still exists; it is just not manifested in the conscious mind. The result of the perceptual division is the self-witnessing part. Once the objective division has been perceived and manifested in the conscious mind, it is the result, called the self-witnessing part.

The objective division of the manas is very extensive. After the Tathāgatagarbha perceives the essential realm of all dharmas, the transformed reflections of the objective division can all be perceived by the manas, except for the seven great seeds within the Tathāgatagarbha. The manas is called the consciousness of universal discrimination (parikalpita) because it can perceive all dharmas, thus silently encompassing everything. Because it can perceive all dharmas, it can universally grasp and cling, including the objective division of the six dusts perceivable by the six consciousnesses, the objective division of the six dusts not perceivable by the six consciousnesses, objective divisions not belonging to the six dusts, and objective divisions of the past and future. As long as the Tathāgatagarbha can perceive and manifest it, the manas can perceive it.

When the manas engages in constant discerning contemplation, the mental factor of thought (cetanā) continuously arises and operates. Primarily using the thought factor, it constantly applies attention (manasikāra), contact (sparśa), feeling (vedanā), and perception (saṃjñā) to the dharmas being contemplated. It continuously evaluates, deliberates, and makes choices, accompanied by the wisdom factor (prajñā). Wholesome or unwholesome mental factors may appear, and the concentration factor (samādhi) or other mental factors may participate. The operational characteristics of the manas' mental factors are the manifesting characteristics of the mental factors' operation. Only when these mental factors of the manas operate together in harmony can it continuously engage in constant discerning contemplation and arrive at a result through contemplation.

If wholesome mental factors of the manas participate in the operation, the mental operation is wholesome, and the result of contemplation accords with the wholesome, leading to choices that create wholesome karma. Conversely, if the mental operation is unwholesome, the result of contemplation leads to choices that create unwholesome karma. If the concentration (samādhi) of the manas is strong, its wisdom nature is strong, and the result of contemplation has a wise nature. Otherwise, if wisdom is low, the result will lead to creating ignorant karma. The operational characteristics of the consciousness's activity can be observed and known by the mind-consciousness (mano-vijñāna), therefore they are the objective division of the mind-consciousness. The operational characteristics themselves are the objective division; whatever can be observed by the conscious mind is the objective division. The eight consciousnesses themselves can also be observed by the mind-consciousness; therefore, the eight consciousnesses are also the objective division of the mind-consciousness.

If both the manas and the eighth consciousness (ālaya-vijñāna) can introspect upon themselves and their own mental factors, then the seventh and eighth consciousnesses, along with their mental factors, are also their own objective division.

IV. Regarding the question of whether the manas can introspect upon itself or not: If the mind-consciousness lacks wisdom, it cannot clearly observe or discern what the manas has done or is doing. When the mind-consciousness lacks wisdom, it knows nothing about the manas. Therefore, it is utterly unreasonable for many people to have such faith in their own judgment. Just as since beginningless time, our Tathāgatagarbha has done many, many things for the five aggregates world, yet our mind-consciousness is ignorant and completely unaware. And because of this ignorance, it denies the existence of the Tathāgatagarbha and its meritorious deeds. The mind-consciousness not knowing does not mean it does not exist.

Similarly, due to ignorance (avidyā), being unable to observe the operation of the manas does not mean the manas lacks those functions and cannot operate in this or that way. In fact, the manas has the function of introspection; it can introspect upon itself. That is why it can be unrepentant, insist on its own views, be stubborn, or deeply blame itself and repent. It's just that the introspective power of the manas is much weaker than that of the mind-consciousness, and it cannot introspect frequently or constantly upon its own mind. When the mind-consciousness has good concentration and wisdom, it can frequently and constantly introspect upon its own mental activities.

When asleep, the mind-consciousness may not know it is asleep because there is no mind-consciousness when asleep. But does the manas know you are asleep? The manas absolutely knows it is asleep. Therefore, the manas does not want this body of five aggregates to be active. If the manas did not know it was asleep, it would want to engage in all kinds of activities. However, the manas knows it is asleep and knows it is dark, so it does not want to know too much or in too much detail about the objects of the six dusts. The six consciousnesses obediently do not arise at all, and the body also obediently remains still. The manas knows it is itself that is sleeping, so the manas does have introspective power. It's just that the mind-consciousness cannot observe the manas, so it claims the manas does not know it is asleep and lacks introspective power. In the case of deep sleep, the mind-consciousness not knowing does not mean the manas does not know. This shows that the two consciousnesses are still being confused; the knowing or not knowing of the mind-consciousness is mistaken for the knowing or not knowing of the manas.

Similarly, when unconscious, the manas definitely knows it is unconscious. Therefore, when conditions for regaining consciousness appear, it struggles hard to wake up and become active. When entering meditative absorption (samādhi), the manas knows it is in samādhi. At death, it knows death. In a vegetative state, the manas similarly knows. In these special states, its mental activities and manifestations are different from normal times. Therefore, there is a conclusion: Only the ignorant say the manas knows nothing, does nothing, and is incapable of anything. If the manas were nothing, then what are you yourself? Similarly, nothing! Because the so-called "you" is the manas!

V. Question: Some people blush when they lie; others lie naturally, as if nothing is wrong. Why is there this difference? Why do they blush? Why do some not blush, not turn pale or flush?

Answer: Blushing is caused by the manas. The manas has a sense of shame (hri) and knows lying is wrong. It blushes because it feels ashamed inside. When someone lies without blushing, the mind-consciousness may be lying deliberately or not deliberately, but it is because the manas has made lying a habit, prompting the mind-consciousness to act. Either both consciousnesses are unenlightened, or only the mind-consciousness is enlightened and knows lying is wrong while the manas still does not know lying is wrong, lacks introspective power, and the self-witnessing part has not manifested, thus there is no sense of shame.

The mental factors of shame (hri) and remorse (apatrāpya) are wholesome mental factors. Those who have not cultivated, or whose mind-consciousness lacks shame, or whose manas lacks shame, or both consciousnesses lack the mental factors of shame, are all unwholesome. The mental factors of shame arise from long-term cultivation of wholesome dharmas. Those who understand principles have shame; the ignorant lack shame. Those who have the mental factors of shame can gradually correct errors and bad habits. Those who lack the mental factors of shame cannot correct bad habits; we should not expect them to change their bad habits for the time being.

Bad habits and afflictions (kleśa) are created under the command and leadership of the manas. Sometimes it is instigated by the mind-consciousness; sometimes it is the manas influencing the mind-consciousness. Truly changing bad habits must be led by the manas. For the manas to change bad habits, it must first recognize its own bad habits, know that it is wrong, and that having bad habits is not good. Knowing that one is wrong and not good is the function of the self-witnessing part of the manas, which is the result of the mind-consciousness's influence and guidance.

The stronger the self-witnessing part function of the manas, the wiser and more enlightened the manas becomes. The same applies to the mind-consciousness; the stronger its self-witnessing part function, the greater its power of observation, the more enlightened it becomes, and the wiser it is. The enlightenment and self-witnessing part function of the manas are led and stimulated by the mind-consciousness. The mind-consciousness must first become enlightened; only when the mind-consciousness has wisdom can it accomplish this.

VI. It is the mind-consciousness that seeks, observes, and knows the manas. The manas relates to many dharmas and cannot clearly discern them; it must rely on the mind-consciousness for subtle discernment. However, the manas also has a self-witnessing part; it can discover and prove itself. The manas is particularly self-confident, firmly believes in itself, and stubbornly clings to itself; this is the self-witnessing part of the manas. It defends itself, protects itself, and has the ability to introspect upon itself.

The manas can introspect upon itself, observe itself, and know itself. But when the mind-consciousness lacks wisdom, it does not know this, due to its lack of wisdom. Our ability to know all dharmas still relies on the knowing of the mind-consciousness. Without wisdom, the mind-consciousness remains unaware of the existence of all dharmas. Only when the wisdom of the mind-consciousness increases can the scope of known dharmas expand and broaden, knowing more and more. Especially after the mind-consciousness transforms into wisdom (jñāna), its wisdom can directly observe and know some functions of the manas and discern the functions of the manas more deeply and subtly. The knowing ability, observational ability, and wisdom of the mind-consciousness are only perfected and fully attained at the stage of Buddhahood, ceasing to increase further.

VII. The manas has a self-witnessing part; it can discern dharmas. When an image appears in the mind, it is the result of the self-witnessing part. The manas can know what dharmas it has known; this is the self-witnessing part. The manas also has times of being full of self-confidence; this is the self-witnessing part. The manas being stubborn and insisting on its own views is the self-witnessing part. An old stubborn person, utterly stubborn, unwilling to change their views and opinions, believing they are right—within this lies the self-witnessing part; otherwise, they would not be stubborn, would not be obstinate. In the state of dreamless sleep, the manas still contacts dharmas and discerns them; it can know the six dusts, can observe the six dusts, yet the mind-consciousness does not know what the manas is actually doing.

The self-witnessing part is the consciousness's introspection upon itself. In the second dhyāna (meditative absorption), the mind-consciousness is present. The perceptual division, self-witnessing part, and self-witnessing part of the mind-consciousness all exist, but they are very subtle. When wisdom is insufficient, one cannot understand the state of one's own perceptual division, objective division, self-witnessing part, and self-witnessing part. Studying more knowledge about meditative absorption and then entering absorption to experience it allows one to directly understand more dharmas.

The manas also has a perceptual division, objective division, self-witnessing part, and self-witnessing part. Before the sixth and seventh consciousnesses transform into wisdom, one cannot distinguish these aspects or observe them. For Bodhisattvas below the first bhūmi (ground), the manas seems to lack a self-witnessing part and cannot introspect upon itself. However, Bodhisattvas above the first bhūmi can observe that the manas has a self-witnessing part. Some profound dharmas are not taught by the Buddha to Bodhisattvas below the first bhūmi, fearing they might misunderstand them.

VIII. Original text from the Śūraṅgama Sūtra: The World-Honored One said: "Those śrāvakas who have attained the extinction of the mental faculties through the samādhi of cessation (nirodha-samāpatti). Like Mahākāśyapa in this assembly. For a long time, he has extinguished the manas, yet perfectly and clearly knows, not relying on mental cognition."

The samādhi of cessation is the ninth sequential samādhi, above the four dhyānas and eight samāpattis. In the samādhi of cessation, not only are the six consciousnesses extinguished, but the two mental factors of feeling and perception of the manas are also extinguished. However, the three mental factors of attention, contact, and volition of the manas still function. If all five universal mental factors of the manas were extinguished, then there would be no physical body, no first seven consciousnesses, only the Tathāgatagarbha remaining, and one would enter the state of Nirvāṇa without remainder (nirupadhiśeṣa-nirvāṇa). The great Arhats of the fourth fruition who enter the samādhi of cessation, because they have extinguished the six consciousnesses and the mental factors of feeling and perception of the manas, have no sensation of feeling and no grasping nature towards the six dusts. Thus, their minds attain quiescence. Although only three mental factors remain, Mahākāśyapa can use these three mental factors to perfectly and clearly know all dharmas, replacing the functions of the six consciousnesses, without obstruction. Without the mental factor of recollection (smṛti) of the six consciousnesses, nor the mental factor of recollection of the manas, without activating mental cognition, the manas can perfectly and clearly know all dharmas.

The manas perfectly and clearly knows, replacing the six consciousnesses. It can discern the objects of the six dusts and even objects beyond the six dusts. Within this knowing, the perceptual division, objective division, self-witnessing part, and self-witnessing part are all fully present. It also possesses the thinking and knowing methods of the mind-consciousness and can discern subtle dharmas of the six dusts, being omnipotent. When the manas replaces the six consciousnesses in discernment, it can discern the subtle dharmas of the six dusts; colors, sounds, smells, tastes, and touches can all be clearly known. It can also introspect upon its own mind, directly discern all dharmas, and has inferential and non-valid discernment. It encompasses the three natures: wholesome, unwholesome, and neutral. It can recall, remember, and possesses all the functional roles of the six consciousnesses.

IX. Intuition is the awareness and perception of the manas; it can directly perceive certain things without the thinking and imagination of the mind-consciousness. The intuition of the manas is often very accurate because it comes directly from the karmic seed information in the Tathāgatagarbha, without the mind-consciousness needing to think or guess. It also has a certain connection with karma. Some intuitions do not tolerate the doubt or persuasion of the mind-consciousness; the manas firmly believes internally: "This is it, no mistake." This is the Tathāgatagarbha alerting the manas after knowing the karmic seeds, but it cannot directly alert the mind-consciousness because the Tathāgatagarbha is somewhat distant from the mind-consciousness. The manas knows the information first. Some of this information pertains to oneself, some to others; it is all conveyed to the manas by the Tathāgatagarbha in specific ways. Many people always rely on intuition to perceive certain people and events and are very self-confident precisely because it is directly linked to karmic seeds.

Intuition is closely connected to karmic seeds. For example, when the karmic seeds of good fortune mature and it's time to gain great wealth, the Tathāgatagarbha informs the manas in a specific way. But the mind-consciousness may still be very skeptical, holding a doubtful attitude. However, the intuition of the manas allows no negotiation; it decisively adopts a certain method to make money, and as a result, one truly gains great wealth. Many people who trade stocks or invest rely on intuition to take chances. But not all intuitions are correct. When the manas lacks wisdom, intuition will often be wrong, especially if the mind-consciousness also lacks wisdom and cannot analyze, think, and judge according to principle, simply following the choices of the manas. The result can then be imagined. Looking at a person, intuition can perceive some information about them. That is one's own Tathāgatagarbha communicating information through the other's Tathāgatagarbha, letting one's own manas know it. The manas then transmits it to the mind-consciousness, allowing the mind-consciousness to further analyze, consider, and judge, thus enabling a general assessment and understanding of that person.

X. Intuition is closely related to the Tathāgatagarbha. The content and information of intuition come directly from the Tathāgatagarbha. Otherwise, the manas could not be so miraculous, able to foreknow things, knowing unoccurred events in advance. This is the manas utilizing and directing the Tathāgatagarbha to provide more information for itself, then letting the mind-consciousness discern it and take measures to proactively accept or avoid the occurrence of certain events. Thus, the Tathāgatagarbha can be proactively used by us; it depends on whether we have this capability.

Sometimes, a person's glance or small action can reveal information about that person. This is the manas discerning the information of the karmic seeds in the other's Tathāgatagarbha, hinting it to the six consciousnesses. After the mind-consciousness discerns and analyzes it, it can make a general judgment and understanding of that person. This is the result of information communication between the two Tathāgatagarbhas, after which the manas obtains the information of the other's Tathāgatagarbha from its own Tathāgatagarbha. Thus, the habits of a person's past or future lives can be sensed by another person's manas; this is the function of intuition. Cultivated to a certain degree, one can directly use the intuition of the manas to know all dharmas. Intuitive judgments of people and events are sometimes very accurate, sometimes erroneous. The key is whether the manas is obscured by karmic forces, whether it is pure, and whether its wisdom nature is good.

XI. The function of intuition is very powerful. When it becomes extremely deep and subtle, the manas can replace the mind-consciousness and the five sense consciousnesses in discerning all dharmas. Many people trust intuition, which is trusting the manas itself, equivalent to trusting karmic seeds. Trusting oneself means introspecting one's own discernment, believing one's own discernment is correct; this is the self-witnessing part of the manas. Believing one's own choice is correct, not allowing the mind-consciousness to rethink or judge; this is the self-witnessing part of the manas. Insisting on one's own views, not listening to the rational thinking of the mind-consciousness, nor heeding others' persuasion, being stubborn and unyielding—this is also the self-witnessing part of the manas.

Believing in one's own self-values, believing oneself is noble, believing oneself is valuable, believing oneself is capable, believing oneself is superior—herein lies innate belief and belief acquired through observation and comparison. Innate belief is the self-confidence of the manas; it must arise from the self-grasping nature (ātma-grāha) and self-conceit (māna) of the manas. Here lies the self-witnessing part of the manas, as well as its self-witnessing part.

Acquired belief is the self-confidence of the mind-consciousness. It is the self-confidence generated by the mind-consciousness through contact with the environment and comparison with others. Believing one's own views, believing one's own thoughts and viewpoints, believing one's own intelligence and talent—herein lies the self-witnessing part and self-witnessing part of the mind-consciousness. The self, the innate self, exists from birth; it is the self-view (ātma-dṛṣṭi) and self-conceit of the manas; it is the self-witnessing part of the manas. The acquired self is partly the result of being taught and influenced by the manas, and partly the result of environmental conditioning; it is the self-view and self-conceit of the mind-consciousness; it is the self-witnessing part of the mind-consciousness.

The self-witnessing part of the manas is also manifested in its stubborn and unyielding nature. Because the manas has deep-seated habits, is foolish and ignorant of what is good or bad, and especially ignorant of its own ignorance and defilements, it therefore stubbornly clings to its own thoughts and habits, believing they are not wrong. Thus, the manas cannot be taught, cannot be persuaded, and absolutely refuses to correct itself under any circumstances. This is the self-witnessing part of the manas. It can know its own habits and thoughts, but due to foolishness, it does not know right from wrong and cannot judge itself according to principle. The ignorance and habits from beginningless time are very difficult to eliminate.

People are very stubborn because of the grasping nature and self-grasping (ātma-grāha) of the manas. The manas grasps the self, believing everything about itself is correct and flawless, all good and right. The manas believes its attention, contact, feeling, perception, and volition are all correct, its decisions are all correct, therefore it refuses to repent, will not heed advice, and insists on acting wrongly. As long as the manas believes its choices are correct, its views are correct and without error, then the manas can introspect upon its own choices and contemplative nature; this is the self-witnessing part of the manas. Always highlighting oneself, expressing oneself in front of others, is the self-grasping and self-conceit of the manas. People whose manas has strong self-grasping and self-conceit might even lecture the Buddha in front of the Buddha. Sentient beings in the evil destinies with strong self-grasping and self-conceit might lecture others on the principles of being human in front of people.

XII. The self-witnessing part of the manas is vastly different from the self-witnessing part of the mind-consciousness. The self-witnessing part of the mind-consciousness can introspect upon its own wholesomeness or unwholesomeness and know its own operational characteristics. When the manas is unenlightened and its wisdom is inferior, it cannot introspect upon its own afflictions and defilements, nor can it introspect upon its own foolish nature and self-grasping/self-conceit. However, it can introspect upon its discernment of karmic seeds and can introspect upon its own contemplation and choices. Self-confidence contains the self-witnessing part of the manas; it is the manas trusting its own intuition and decisions, believing its own contemplation and choices are not wrong. The manas has a self-witnessing part; it can prove whether its discernment and decisions are correct or not. But when it lacks wisdom, what it proves may not necessarily be correct. Bodhisattvas below the first bhūmi cannot observe the self-witnessing part of the manas, mainly because the manas and the mind-consciousness are too tightly entangled, difficult to separate. The operation of the manas is also too hidden and subtle; when wisdom and meditative concentration are insufficient, it is extremely difficult to observe.