Section Two: The Mental Factor of Desire

I. The Propelling Function of the Mental Factor of Desire in Manas

Desire refers to aspiration, volition, longing, or seeking. For instance, aspiring to the Pure Land of Ultimate Bliss. If only the sixth consciousness (manovijñāna) aspires while manas does not, reciting the Buddha's name is ineffective, and rebirth in the Pure Land cannot be achieved. Only when both manas and the sixth consciousness possess aspiration and desire simultaneously can rebirth in the Pure Land occur. The aspiration and desire of manas are called deep faith and earnest vow.

If manas has no thoughts or wishes, no undertaking can be accomplished. If manas no longer seeks the conditioned phenomena of the three realms (triloka), upon death, one enters the remainderless nirvāṇa (nirupadhiśeṣa-nirvāṇa). Arhats are those whose manas seeks no conditioned worldly phenomena, having severed desire and craving for all dharmas of the world. At the time of death, all worldly dharmas cease to arise, and thus manas ceases, resulting in the cessation of life and the world. If manas desires to attain the fruits of practice, aspiring to realize the mind and perceive the nature (mingxin jianxing), it can then choose to diligently cultivate the Buddha Dharma, continuously fulfilling the thirty-seven factors of enlightenment (bodhipakṣika-dharma). If manas lacks this thought, seeking, or aspiration, it will not exert diligent effort. The thoughts of the sixth consciousness are not decisive; they are only effective when they influence manas. If manas does not wish to learn the Dharma, the sixth consciousness cannot contemplate the Dharma but must instead follow manas in clinging to worldly phenomena and engaging in worldly affairs.

Wanting is seeking, it is desire. If manas lacks desire, it makes no choices, does not incline towards anything, takes no action, and the corresponding dharmas do not arise. When the sixth consciousness thinks of cultivating or being diligent, if it does not motivate manas, it remains merely a thought. Genuine diligence and actual action are impossible, as concrete actions are determined and executed by manas.

II. Desire as a Basis of Psychic Power (chanda-ṛddhipāda) Fulfills the Desire of Manas

Desire as a basis of psychic power (chanda-ṛddhipāda) means the mind has the power to realize its desires, to have things as one wishes, to satisfy one's seeking. This refers to the desire of manas. Desire as a basis of psychic power is primarily the concentration (samādhi) of manas. The "will" in "will as a root" (manendriya) is manas. Through the cultivation of the sixth consciousness, manas gains the power to achieve goals and satisfy its desires. When cultivating meditative concentration (dhyāna), the mind seeking flight and transformation also refers to manas. The Tathāgatagarbha then cooperates with the mental factor of volition (cetanā) of manas, fulfilling its needs and desires, enabling the physical body to fly and transform. Although the desire of the sixth consciousness is also present simultaneously, its desire is used to motivate and guide manas, ensuring manas develops the same desire. Ultimately, it is the desire of manas that plays the decisive role. Behind this desire is the cooperation of the Tathāgatagarbha to fulfill the wish of manas.

Desire as a basis of psychic power is primarily the desire of manas; when manas is satisfied, desires are fulfilled. When manas has power and seeks to achieve a certain goal, the Tathāgatagarbha must fulfill manas. If manas lacks power, the Tathāgatagarbha cannot cooperate. This still relies on the visualization and guidance of the sixth consciousness, cooperating with manas to achieve the goal. Manas utilizes the six consciousnesses and the eighth consciousness to realize all its seekings and wishes. The power of manas is the power of meditative concentration, the power of decisive choice, and the power of mastery.

III. Purposeful Desire is the Mental Factor of Desire in Manas

Those who have not learned the Buddha Dharma, ordinary people, act with purpose in all they do. Those who learn the Dharma but have not yet cultivated the mind to a state of non-action (wuwei) mostly also act with purpose when dealing with people and affairs. Which mind possesses this purposiveness? Both the sixth consciousness and manas possess it. Purposefulness involving plans, schemes, steps, and means belongs to the sixth consciousness, but most of it is driven by the purposiveness of manas. Unconscious actions stem from the purposiveness of manas. Sentient beings act driven by desire; their minds are purposeful. Those who act without desire or seeking, following conditions and acting spontaneously, are as rare as phoenix feathers.

The purposiveness and desire before an action is undertaken belong to manas. Sometimes, the purposive desire of manas arises due to the instigation and teaching of the sixth consciousness. Only after manas has desire does it drive the six consciousnesses to create physical, verbal, and mental actions according to its desire to satisfy itself. During their operation, the six consciousnesses also each have their own desires, which then influence and transform manas, causing manas to extinguish its original desire or generate new desires. When someone approaches to contact you, they certainly already have a seeking, a purposiveness; it's just a matter of whether this purpose is right or wrong, wholesome or unwholesome.

Unless one is a Bodhisattva with vast mind, or a Bodhisattva whose mind is partially or fully characterized by non-action, if someone claims to act completely without desire or seeking, it's best not to believe them. Even Bodhisattvas whose minds are characterized by non-action still have wholesome desires, such as wishing to teach sentient beings, wanting all beings to be liberated from the sea of suffering, etc. If manas has no purpose, it rests and does nothing. The manas of the Buddha also has purposiveness, which is for the liberation of sentient beings, devoid of any personal self-interest or desire. The Buddha came to the Sahā world precisely with the purpose of benefiting sentient beings; otherwise, the Buddha would not have come. Some people have purposes in their minds, manas has purposes, yet they themselves are unaware, cannot detect it, or deliberately avoid detecting it. If the sixth consciousness is not subtle, it cannot know the hidden desires and purposes of manas; in fact, they are not hidden, it's just a lack of wisdom to discover them.

IV. The Desire of Manas, the Master Consciousness, Plays the Decisive Role

If manas has severed the desire for food and drink, even if the sixth consciousness pays extra attention to delicious food of the desire realm or looks at it more, manas will not give rise to greed or the desire to eat greedily; it merely follows conditions. If manas has severed the desire for sexual relations, even if the sixth consciousness looks at the opposite sex more, there will be no subsequent mental actions because manas does not cling or crave, and the sixth consciousness cannot have extra thoughts or desires. If manas has severed greed, not craving food, clothing, shelter, or possessions, even if the sixth consciousness is in a luxurious living environment, it will not give rise to greed. Its eating, clothing, shelter, and use will still follow previous habits. These are the habits of manas. The physical, verbal, and mental actions regarding food, clothing, shelter, and use are controlled by manas and must accord with its habits.

The desire to become a Buddha is a supreme desire (śreya-chanda); the desire to realize the mind and perceive the nature is a supreme desire; the desire to sever the view of self and realize the fruit of liberation is a supreme desire. If only the sixth consciousness has this supreme desire while manas does not, then manas will not take the initiative to diligently cultivate, will not actively practice the threefold training of non-outflows (śīla, samādhi, prajñā), will not actively uphold precepts, will not actively cultivate concentration, will not actively read sūtras and contemplate, much less generate the mind to observe and investigate Dharma principles, nor will it be constantly engaged in cultivation day and night, with every thought on the path. Only when manas has the supreme desire can it actively prompt the six consciousnesses to cultivate, enabling the sixth consciousness to be constantly engaged in learning and practicing the Buddha Dharma, enabling the sixth consciousness to find ways to eliminate all disturbances and obstacles and cultivate diligently.

After learning the Buddha Dharma, the sixth consciousness subdues its greed for meat, knowing that eating meat creates negative karmic connections with sentient beings and has negative consequences. However, if manas has not subdued its greed for meat, when encountering meat, the sixth consciousness knows it should not be eaten, but manas somewhat wants to eat it. The sixth consciousness then advises manas, saying it cannot eat meat and should be vegetarian. Manas temporarily endures. But when the sixth consciousness stops advising, and with a moment of inattention, manas decides to take a bite to satisfy the craving, and thus eats a bite of meat. The sixth consciousness complies with manas, relaxes vigilance, and manas decides to eat another bite. If the sixth consciousness does not reproach manas, manas will indulge itself and keep eating. Finally, the sixth consciousness can no longer control manas and simply gives in, thinking, "Since I've already eaten, might as well continue." The failure to quit smoking follows the same principle; failures to quit gambling or drugs also follow this principle. The sixth consciousness truly cannot control manas anymore; the habits of manas far outweigh the reason of the sixth consciousness, so the sixth consciousness has no choice but to follow manas.

Therefore, if only the sixth consciousness cultivates and severs afflictions while manas does not, it is not true severing of afflictions. If the sixth consciousness severs the view of self while manas does not, it is not true severing of the view of self. If the sixth consciousness understands principles while manas does not, it is not true understanding of principles. One cannot walk with only one leg; the two legs of the sixth consciousness and manas must be synchronized or follow closely one after the other to walk properly. People inclined towards goodness almost all have the experience of the sixth consciousness guiding and persuading manas. Because manas does not understand principles and does not know good from evil, the sixth consciousness must work harder to guide manas towards goodness, so that physical, verbal, and mental actions can be wholesome. The fact that manas has the nature of mastery and decision-making power alone demonstrates its powerful function. From various examples, if manas has no seeking, no desire, no dharma can be established; all would vanish, necessarily abiding in the remainderless nirvāṇa.

V. Inner Disappointment Arises from Manas' Unfulfilled Desire

The eighth consciousness (ālaya-vijñāna) always strives to cooperate with the mental factor of volition (cetanā) of manas, fulfilling all needs of manas without the slightest complaint. However, whether manas has the merit to enjoy, whether it has planted seeds, whether the seeds have ripened, and whether the conditions for the fruition are complete are significant issues. If these conditions are incomplete, the eighth consciousness cannot fulfill the needs and seekings of manas.

The various dissatisfactions in the human world illustrate that the eighth consciousness cannot satisfy the desires and needs of manas. When manas has a need that is not met, it feels dissatisfied. If manas has no need, there is no feeling or perception of dissatisfaction because no target was set, no requirement in that aspect; without requirement, without intention, without desire, naturally one does not expect to reap the fruit, and without expecting the fruit, there is no disappointment or sighing. Of course, many wishes set by manas may be unknown to the sixth consciousness, so it does not know why manas is unhappy, displeased, why it inexplicably feels melancholy or loss, or why it inexplicably envies others.

VI. Wishes Fulfilled Are Accomplished by the Mental Factor of Desire in Manas

Wishes fulfilled are accomplished by manas prompting the Tathāgatagarbha, representing the realization of manas' wish. Within "wishes fulfilled," there is the desiring thought of the sixth consciousness and the desiring thought of manas. The desiring thought of the sixth consciousness needs to pass through the decisive understanding (adhimokṣa) and examination of manas. If manas agrees and receives the influence, it can have the same desiring thought as the sixth consciousness. Then the Tathāgatagarbha cooperates with this desiring thought, enabling what manas thinks to be accomplished. If the desiring thought of the sixth consciousness does not gain the approval of manas, if manas does not desire it, then the thought of the sixth consciousness is in vain, useless effort. Desiring thoughts arising solely from manas may not be perceived by the sixth consciousness, yet they can still be accomplished. When accomplished, the sixth consciousness may still not know it was produced by the desiring thought of manas; this is the delusion of the sixth consciousness.

VII. The Three Afflictive Inclinations of Manas

Original text from the *Yogācārabhūmi-śāstra*: "Furthermore, there are three kinds of afflictive inclinations that cause sentient beings to revolve in birth and death. Seeking superior objects of desire, generating the aspiration to seek them, is called the first afflictive inclination. Seeking superior states within the form and formless realms, generating the aspiration to seek them, is called the second afflictive inclination. Seeking wrong liberation, generating the aspiration to seek it, is called the third afflictive inclination."

Explanation: Furthermore, there are three kinds of practice inclined towards afflictions that cause sentient beings to revolve in birth and death. The first is sentient beings having the wholesome desire for Dharma (kuśala-chanda), bound by supreme desires, which prevents them from transcending the three realms. They are necessarily reborn in the three realms life after life, seeking the Buddha Dharma until Buddhahood. This is the wholesome desire for Dharma of Bodhisattvas who have generated the great resolve. Because they do not leave the three realms, they experience the suffering within the three realms, having some subtle suffering. This is the first afflictive inclination. This "supreme desire" refers to the wholesome desire of manas, wanting to constantly seek the Buddha Dharma for self-benefit and benefiting others, thus being reborn life after death within the three realms.

The second is sentient beings generating the aspiration seeking the supreme karmic results of the form and formless realms, thus becoming bound to birth and death, unable to attain liberation. Sentient beings in the form and formless realms have states superior to those in the desire realm, possessing supreme karmic results. However, because sentient beings seek the supreme karmic results of the form and formless realms, seek the meditative concentrations (dhyāna) of the form and formless realms, seek the enjoyment of merit in the form and formless realms, they are bound by the karmic results of the form and formless realms, unable to transcend the three realms, thus experiencing the suffering of birth and death in the three realms. This is the second afflictive inclination of sentient beings. The "generating aspiration seeking" here refers to the generating aspiration and seeking of manas, which is finally fulfilled.

The third is sentient beings generating the aspiration seeking wrong liberation. Due to erroneous views and improper methods of practice, not only do they fail to attain liberation, but they sink deeper into the abyss of birth and death. Having the desire for liberation but not encountering the true Dharma of liberation, encountering non-Buddhist paths, practicing non-Buddhist paths, seeking liberation through improper non-Buddhist methods, they become bound by the wrong views of non-Buddhist paths, unable to attain liberation. This is the third afflictive inclination. This is also manas' generating aspiration seeking wrong liberation, not merely the generating aspiration seeking of the sixth consciousness.

Whether seeking the true Dharma or seeking wrong dharmas, the ultimate seeking is initiated by manas. Initially, it is initiated by the sixth consciousness through contact with these two kinds of dharmas, gradually influencing manas, who then begins to diligently cultivate the true Dharma or wrong dharmas, ultimately attaining liberation or sinking into deeper bondage within birth and death.

VIII. The Three Desires of Three Kinds of Sentient Beings

Original text from the *Yogācārabhūmi-śāstra*: "Furthermore, there are three kinds of sentient beings who take desire as the fundamental basis for engaging in practices as means: (1) for attaining supreme objects of desire, (2) for attaining a superior state of existence, (3) for realizing the supreme path of liberation."

Explanation: Furthermore, there are three kinds of sentient beings who, taking desire as the fundamental starting point, adopt various methods to practice, seeking to achieve the goal of liberation. The desire of the first kind of sentient being is to attain the most supreme karmic result, to realize the Mahāyāna Bodhisattva fruits and accomplish Buddhahood. This is the supreme, incomparable Dharma, called the unsurpassed Dharma (anuttara-dharma). Therefore, unlike Arhats who attain the remainderless nirvāṇa, they are reborn life after life within the five aggregates (skandha) world for self-benefit and benefiting others. This is the supreme wholesome desire for Dharma.

The desire of the second kind of sentient being is to attain superior pleasures of the five desires and greater merit, which may result in rebirth in heavenly realms to enjoy blessings, but when the merit is exhausted, they fall again. The karmic result of the physical body is attaining the body of a deva and its environment, the result also being bondage in birth and death.

The desire of the third kind of sentient being is ultimately to attain the supreme fruit of liberation. One type is Arhats and Pratyekabuddhas seeking the liberating fruit of transcending the three realms, resulting in attaining the remainderless nirvāṇa, transcending the three realms, achieving temporary liberation. Another type is Bodhisattvas seeking to attain the supreme liberation of all Buddhas, resulting in attaining the ultimate great liberation, realizing the non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa) of the Buddha stage.

Desire is the cause of birth and death. However, the pursuit of the Mahāyāna path to Buddhahood can cause Bodhisattvas not to enter the remainderless nirvāṇa, remaining forever in the three realms to extensively benefit sentient beings. The six consciousnesses have desire; manas has even more desire. Primarily because of the desire of manas, birth and death do not cease, and saṃsāra does not end. If only the six consciousnesses have desire while manas has none, the desire of the six consciousnesses is also ineffective; it arises and ceases immediately, and birth and death must end. If only the six consciousnesses sever desire while manas does not, manas necessarily controls and has desires, the six consciousnesses necessarily create karmas of craving, birth and death cannot end, and saṃsāra does not cease. If manas has desire for the three realms, it necessarily cannot sever attachment to the three realms and cannot transcend them.

Arhats sever the self-grasping (ātma-grāha) of manas, thus severing attachment to the three realms, that is, severing desire for the three realms, enabling them to transcend the three realms and enter the remainderless nirvāṇa. Arhats who turn their minds towards the Mahāyāna, because they generate delight in the Mahāyāna Dharma and have desire for it, manas is bound by this desire. At death, they necessarily do not enter the remainderless nirvāṇa but necessarily have the five aggregates of a desire realm body to continue cultivating the Mahāyāna Dharma, seeking to realize the mind and perceive the nature and to become Buddhas. This is the wholesome desire for Dharma of the Bodhisattvas of the Pervasive Teaching (Tongjiao). If only the sixth consciousness has the wholesome desire for Dharma while manas does not, then manas is not bound by the wholesome desire for Dharma, having no desire or seeking for the dharmas of the three realms. At death, they necessarily attain the remainderless nirvāṇa.

IX. Having Desire and Seeking for the Dharmas of the Three Realms Prevents Liberation

Original text from the *Yogācārabhūmi-śāstra*, Volume 14: "Furthermore, there are three kinds [of factors] born from causes, causes of defiled dharmas. If, regarding these, one does not cultivate expedient means according to the true principle, they can produce all sufferings. If one cultivates expedient means according to the true principle, one can know and sever suffering and its cause. This refers to defiled seeking regarding dharmas bound to the desire realm, and similarly regarding dharmas bound to the form and formless realms."

Explanation: Furthermore, there are three kinds of causes that, due to impure or incorrect initial motivation for practice, cause practitioners to generate defiled dharmas, preventing them from cultivating the undefiled and attaining liberation. These three causes are: (1) having defiled mind and generating seeking towards dharmas bound to the desire realm that bind the mind and prevent liberation, clinging to desire realm dharmas and being unable to transcend them; (2) having defiled mind and generating seeking towards dharmas bound to the form realm that bind the mind and prevent liberation, clinging to the form realm and being unable to transcend it; (3) generating seeking towards dharmas bound to the formless realm that bind the mind and prevent liberation, clinging to them and not letting go, thus failing to attain liberation. If, in practice, one does not properly observe the faults of these three causes generating defiled dharmas and lacks corresponding methods to counteract them, they will ultimately produce suffering and the faults of birth and death. If, in the process of practice, one can properly observe their faults and has corresponding expedient means to counteract them, distancing oneself from seeking and desire for the three realms, knowing the causes of suffering in the three realms, one can sever suffering and the faults of birth and death.

Superficially, the mundane dharmas of the three realms bind the six consciousnesses. In reality, they primarily bind manas. It is manas clinging to the dharmas of the three realms that enables the five aggregates to arise and exist within the three realms, revolving in birth and death within the three realms. If manas does not cling to the dharmas of the three realms, the greed of the six consciousnesses is ineffective. Moreover, the six consciousnesses are impermanent dharmas, ceasing at the time of rebirth. Due to the clinging of manas, karmic seeds are stored in the Tathāgatagarbha. In future lives, necessarily based on the clinging of manas and the karmic seeds, one is reborn in the three realms. If manas clings to the desire realm, it is bound to the desire realm; if it clings to the form realm, it is bound to the form realm; if it clings to the formless realm, it is bound to the formless realm.

If manas clings to both the desire realm and the form and formless realms, sentient beings cannot be reborn in the form or formless realms; they are necessarily bound by the clinging of the lowest level. Therefore, to sever desire within the desire realm, it cannot be merely a superficial severing of desire by the sixth consciousness; it must be that manas in the depths of the mind also severs desire. Otherwise, one necessarily cannot attain the first dhyāna, nor transcend the desire realm to be reborn in the form or formless realms. The same principle applies to clinging to the form and formless realms.

X. Why the Non-Manifest Form (avijñapti-rūpa) Generated When Making Vows and Receiving Precepts Has Functional Power

Making vows can be formalized by the surface consciousness (the sixth consciousness) or can be of two kinds: the sincere and earnest kind from manas. Genuine vows must necessarily arise from the depths of the mind, that is, from manas. If manas makes a vow, the vow will be realized sooner or later because manas has strength, can make choices, can be the master, does not cease, and can extend into future lives. In future lives, it can still unconsciously realize its vow. Most importantly, there is the compliance and cooperation of the Tathāgatagarbha. Even when the sixth consciousness disappears, is unconscious, unable to function, or changes, manas always exists and can realize its own wishes.

Rebirth in the Pure Land is like this. Without the knowledge of the sixth consciousness, manas takes the Tathāgatagarbha to the Pure Land to create a lotus flower, in order to ride it swiftly to the Pure Land at the time of rebirth. If deep inside, manas does not wish to be reborn there, and it's merely lip service, no lotus flower will appear because creating the lotus is not decided by the sixth consciousness; it is controlled by manas. Then, with the cooperation of the Tathāgatagarbha, the lotus palace can be created. Therefore, if an action does not penetrate manas, it has no substantial effect whatsoever.

When a pure great vow is made by manas and corresponds to manas, it is stored as seeds. In future lives, manas corresponds to the seeds and to the vow, enabling one to refrain from creating unwholesome karma and to realize the vow. This is the functioning of the non-manifest form of the precept substance (śīla-skandha). The sixth consciousness in future lives has already changed; it is not the original one and does not remember making the vow. When encountering situations, it does what it would normally do. Vows made by the sixth consciousness do not have significant influence on future lives; they cannot form the non-manifest form, so the precept substance does not appear. Therefore, when receiving precepts and making vows in the precept ceremony, one must be solemn, serious, and sincere, use the mind to visualize, and seek the Buddha's power to bless, in order to obtain the precept substance.

For example, the Four Great Vows we make when learning Buddhism, and the Ten Inexhaustible Vows made around the time of entering the first Bodhisattva ground (bhūmi) – who makes these vows? First, through learning Buddhism, the sixth consciousness understands the importance of making vows, knowing that making vows enables one to swiftly become a Buddha and extensively liberate immeasurable sentient beings. These thoughts of the sixth consciousness also influence manas. Before manas is properly influenced, the vows made are merely formal, not very sincere. If manas has no intention or thought, has not generated much attention or discernment towards this, it also has no decisive mind, merely going through the motions. When the sixth consciousness successfully influences manas, manas becomes interested in these vows and develops the mental factor of desire and the vow.

The process of the sixth consciousness influencing manas is: first, the sixth consciousness, being influenced, becomes interested in making vows. Then it conveys this information to manas, including the content of the vows. This requires a period of influence. The sixth consciousness contemplates repeatedly, continuously conveying information to manas, before manas pays attention and generates attention towards this vow. After attention arises, through the operation of the mental factors of contact (sparśa), feeling (vedanā), and perception (saṃjñā), it discerns the content of the vow. It contemplates the benefits of making the vow, knowing it is beneficial to oneself, can expedite one's attainment of Buddhahood, and can extensively liberate immeasurable sentient beings.

Then manas decides to make the vow. This contemplation and decision are functions of its mental factor of volition (cetanā). After the eighth consciousness discerns this, it complies and cooperates. The six consciousnesses and the seventh consciousness together generate the Four Great Vows and the Ten Inexhaustible Vows, vowing to forever benefit and bring joy to sentient beings, enabling oneself to swiftly accomplish the Buddha Way. This vow-making certainly cannot be separated from the vow of manas, the desire to quickly become a Buddha, to liberate sentient beings, to swiftly attain the fruit of Buddhahood. Therefore, here lies the intention of manas, the mental action of wanting to become a Buddha.

XI. The Mental Factor of Desire in Manas Differs from Desire in the Sixth Consciousness

The intrinsic nature (svabhāva) of manas and the sixth consciousness is difficult for ordinary people to distinguish, especially regarding the mental factors (caitta) of these two minds, which is even harder. Because the intrinsic nature of manas is profound, subtle, and difficult to know, its mental factors are even more subtle. Without cultivating to the level of wisdom where consciousnesses are transformed into wisdom (āśraya-parāvṛtti), it is difficult to directly perceive the operation of manas. Therefore, without observing mental factors, there will be many misunderstandings and confusions regarding the intrinsic nature of manas and the sixth consciousness and their mental factors.

For example, some say manas has no volition, manas has no mental action of wanting to obtain anything; wanting and volition are the mental factor of desire of the sixth consciousness. Manas has no mental factor of desire; therefore, manas has no volition, no mental action of wanting to achieve a purpose. But if manas has no volition of its own and no mental action of wanting to achieve a certain purpose, then on what basis does manas make choices? On what basis does it exercise mastery? How are all dharmas brought about by manas? Is manas still the engine that manifests all dharmas? Without the volition and purpose of manas, what do the six consciousnesses rely on to act and create?

Regarding the mental factor of desire (chanda), the *Yogācārabhūmi-śāstra* states: "Regarding agreeable objects, following that and that activity, it has the nature of wanting to do something." This is the characteristic of the mental factor of desire. It means that the mind, regarding agreeable, pleasing objects, will follow its own desire, wanting to act, hoping to possess such states to achieve its purpose and satisfy its desire. Regarding the objects of the six dusts (ṣaḍ-viṣaya), the mind of the six consciousnesses has seeking, aspiration, greed, and desire. But manas also has desires and aspirations. The desires arising from the depths of the mind, which can incite the six consciousnesses to generate desire, are the desires of manas. Because manas has desires and aspirations, it prompts the sixth consciousness to have the same aspiration and urges the six consciousnesses to realize its wish. The wishes of the master consciousness (manas) are often easily realized. The wishes of the sixth consciousness need the approval of manas and are realized by manas exercising mastery.

After entering the Bodhisattva grounds (bhūmi), manas severs some afflictions and subdues others, transforming into one part or several parts of the wisdom of equality (samatā-jñāna). Although manas has no mental actions like greed towards the six dusts, it has pure intentions, aspirations, and vow power (praṇidhāna). Whether manas has afflictive mental factors or non-afflictive mental factors, manas indeed has wishes and intentions it wants to fulfill.

XII. The Mental Factor of Desire in the Six Consciousnesses Cannot Exist Apart from the Desire of Manas

The mental factor of desire in the six consciousnesses also cannot exist apart from the desire of manas. All desires and cravings of the six consciousnesses also do not operate apart from the desire of manas; manas can mobilize the six consciousnesses to generate desire. According to the direct perception wisdom (pratyakṣa-jñāna) of Yogācāra, mental actions like the volition of manas are also realized through the five universal mental factors (sarvatraga) of manas: attention (manaskāra), contact (sparśa), feeling (vedanā), perception (saṃjñā), and volition (cetanā). When manas wants to obtain something, do something, is interested in something, or wants to achieve a certain aspiration, it generates attention towards that object, directing the mind to that state. When it has an object of interest, this mental factor of attention, in the seed state, will arise. After discerning the target object, it contemplates and makes a choice.

So, on what basis does manas generate the mental action of volition and wanting? Then we must look at the intrinsic nature of manas. Manas constantly grasps the seeing aspect (dṛṣṭi) of the eighth consciousness as the view of self (ātma-dṛṣṭi), considering the function of seeing all dharmas as its own; this is the view of self in dharmas (dharma-ātma-dṛṣṭi). It also grasps the seeing aspect of the six consciousnesses as the view of self; this is the view of self in the five aggregates (skandha-ātma-dṛṣṭi), taking the aggregate of consciousness as self; this is the view of a personal self (pudgala-ātma-dṛṣṭi). What does "internally grasping the seeing aspect of the eighth consciousness" mean? It means manas is produced by the eighth consciousness, resides within the eighth consciousness, not outside it. Therefore, it internally grasps the seeing aspect of the eighth consciousness as the view of self, taking the function of the eighth consciousness as its own function.

Then what is the meaning of "externally"? The sixth consciousness is produced by the eighth consciousness based on manas contacting mental objects (dharmas) and then generating attention. Therefore, the sixth consciousness is not produced by manas. The two consciousnesses are in a parallel and equal relationship; neither is within the other, neither produces the other; both are produced by the eighth consciousness. Since they are two consciousnesses not subordinate to each other, manas is external to the sixth consciousness. It externally grasps the six consciousnesses, grasping their seeing aspect as the view of self, taking the function of the six consciousnesses as its own function. This is the view of a personal self.

What does "manas grasping the seeing aspect of the eighth consciousness as self" mean? It means that whatever dharmas the eighth consciousness sees and cognizes, manas, relying on the eighth consciousness, can also see and cognize. The eighth consciousness cognizes the essential realm (svalakṣaṇa), manas cognizes the reflected image of the essential realm. The eighth consciousness can see and cognize all dharmas: sense faculties (indriya), body (kāya), the container world (bhājana), and seeds (bīja). Manas cognizes the illusory, reflected images of all dharmas. "Root body" refers to the six sense faculties of sentient beings; "container" refers to the universe, the container world, mountains, rivers, great earth, etc.; "realms" refer to the three realms (triloka), eighteen realms (aṣṭādaśa dhātavaḥ), ten dharma realms; "seeds" refer to karmic seeds. Therefore, manas can also, relying on the seeing aspect of the eighth consciousness, cognize the reflected images of those sense faculties, container world, and karmic seeds cognized by the eighth consciousness, not their original forms. The scope cognized by the eighth consciousness is extremely vast, encompassing all mental dharmas and material dharmas. Manas, following the eighth consciousness, also cognizes an extremely vast scope, universally cognizing the reflected images of all dharmas. This is the meaning when the World-Honored One in the *Śūraṅgama Sūtra* said manas silently contains all dharmas.

Manas also grasps the seeing aspect of the six consciousnesses as the view of self. Regarding the dharmas cognized by the six consciousnesses, manas certainly cognizes and sees them first; it attends, contacts, and wills first, then the six consciousnesses are born. The six consciousnesses then attend, contact, and will the objects of the six dusts. After that, manas can know the process and result of the contact and volition of the six consciousnesses, thinking it is its own discernment, what it itself saw. The six consciousnesses can specifically discern what the objects of the six dusts are like, while manas cannot make specific discernments and does not know the specific content. After the six consciousnesses discern the objects of the six dusts, manas, based on the informational result transmitted by the six consciousnesses, also cognizes this result of discernment. Here, the essential nature they cognize differs. That is, manas can cognize these objects but does not itself know what their intrinsic content is. Relying on the discernment of the six consciousnesses, it can know, thinking it is itself that knows. Therefore, it wants the six consciousnesses to constantly perform discernment and does not want the mind of the six consciousnesses to cease. Here lies the mental factor of perception (saṃjñā) of manas, which later will involve the manifestation of the mental factor of volition (cetanā) of manas.

For example, when the habit of manas craving delicious tastes over many lifetimes manifests, after the eighth consciousness manifests the internal perceived aspect (pratibimba) of delicious food, manas, relying on the seeing aspect of the eighth consciousness, generates its own seeing aspect. It then generates the mental factor of greed, wanting to taste and possess this food, generating interest and intention towards the food. Not knowing this food is merely an image, not truly existent, it attends to the image of the food, contacts the image of the food, wanting to taste it. The five universal mental factors then manifest and operate. Finally, the mental factor of volition makes the decision to taste it, finding a way to obtain the delicious food. In reality, it is not manas that tastes and possesses; it prompts the six consciousnesses to unite and taste the food. Manas merely ignorantly appropriates the function of the six consciousnesses tasting the food as its own, thinking it is itself that tasted and enjoyed it, thus feeling satisfied.

XIII. The Issue of Ancestral Grave Feng Shui Illustrates Manas Has the Mental Factor of Desire

For example, consider a grave (the grave of a sentient being from a past life). The grave from past lives is what the eighth consciousness of sentient beings holds, cognizes. Manas, based on the seeing aspect of the eighth consciousness, also cognizes this grave from past lives—certainly cognizing the reflection of the grave. It then generates attention towards the grave; after contact, it experiences and receives the grave, having cognized it; after cognizing, it generates the mental factor of volition, contemplating how to handle it, then makes a decision. Seeing the grave is already very bad, dilapidated, overgrown with weeds, and unattended, it generates the mental factor of volition, not wanting it to have holes, not wanting it to be dilapidated, not wanting weeds, etc., deciding to have its children from past lives repair this grave.

After manas generates such a decision, the eighth consciousness cognizes this volition of manas and also cognizes this attention, thus cooperating with it. However, the seventh consciousness (manas) cannot do anything directly because this grave is from a past life, and the sixth consciousness of this life is unaware and cannot make the five aggregates of this life act. Manas decides to alert its capable descendants from past lives to repair the grave. The eighth consciousness, cognizing the volition of manas, cooperates with manas to alert and inform its descendants from past lives, causing these descendants to experience some hardships and misfortunes.

Manas does not know who or where its descendants from past lives are, but the eighth consciousness has records, meaning it stores seeds. The eighth consciousness cognizes the seeds, cognizes the seeds, and can follow the clues to find the descendants from past lives. Of course, here there is communication and interaction between the eighth consciousnesses of sentient beings, a relationship of mutual influence. Manas, relying on the seeing aspect of the eighth consciousness, also cognizes these matters. The eighth consciousness then complies with the wish of manas, creating some hardships for these descendants. After hardships arise, the descendants will seek someone to examine the feng shui, learn it is due to the ancestral grave, and go to repair it. Manas, knowing its grave is repaired, stops troubling the descendants, who then find peace.

These matters have nothing to do with the present sixth consciousness; the sixth consciousness is completely unaware and uninvolved. It is all done by manas leading the eighth consciousness. From this example, we know manas has volition, mental actions of wanting, aspirations, thoughts—this is desire, the "will" in "what will it do." It has mental actions of wanting, thus it makes decisions and exercises mastery. It has volition, has things it is interested in, thus it clings, generates attention. The eighth consciousness, based on the volition and attention of manas, cooperates in its operation. Here, the sixth consciousness is completely uninvolved. These matters, our sixth consciousness is entirely unaware of, yet the eighth consciousness and manas accomplish this matter. Its family from past lives repairs the grave, and manas achieves its purpose. Having a purpose is desire.

From this matter, we see manas has volition, mental actions of wanting, purposiveness. It has some discernment wisdom, the mental factor of wisdom (prajñā), sufficient for manas to make decisions to achieve its purposes and satisfy its wishes. It can cognize dharmas following the eighth consciousness, and its scope of cognition is extremely vast. This shows the scope of manas' actions is very broad; its capability is extraordinary. It can lead the eighth consciousness to do anything, provided the causal conditions are complete. Therefore, the volition of manas, its mental actions of wanting, its interest in things, determine it will act because it has a backer—the boss, follower, or attendant—which is the eighth consciousness.

XIV. The Lotus Throne in the Pure Land Illustrates Manas Has the Mental Factor of Desire

For example, we Buddhists hope to be reborn in the Pure Land of Ultimate Bliss through reciting the Buddha's name. The mind of the six consciousnesses, through learning Buddhism, understands how supreme and magnificent the Pure Land is. The sixth consciousness generates seeking and aspiration, thus influencing manas. Manas, relying on the contemplation and study of the Dharma by the sixth consciousness, generates aspiration towards the Pure Land, develops the wish for rebirth, becomes interested in the Pure Land. Therefore, manas certainly has things it is interested in, has volition. Thus manas makes a vow, wanting to be reborn in the Pure Land. This means manas has been successfully influenced. Such a vow is made sincerely from the heart. If manas is not successfully influenced, the vow made by the sixth consciousness is lip service, formalistic, the mind is not sincere, and the power of the vow is minimal.

After manas vows to be reborn in the Pure Land, the sixth consciousness studies and recites the Buddha's name even more diligently, without regressing or wavering. Manas then generates attention towards the Pure Land. The eighth consciousness complies and cooperates with manas, manifesting the reflected image of the Pure Land. Manas, after contact, feeling, perception, and volition regarding these images, decides to create a lotus palace in the Seven Jeweled Ponds of the Pure Land, preparing for its own rebirth. The eighth consciousness complies and cooperates with manas, creating this lotus throne for future rebirth in the Seven Jeweled Ponds of the Pure Land. As for what quality to create—a diamond throne, a purple-gold throne, or an ordinary variegated lotus throne—this depends on the meritorious virtues cultivated by the five aggregates. The karmic seeds of the pure practices of the five aggregates learning Buddhism are always stored in the eighth consciousness. When creating the lotus throne, the eighth consciousness manifests it based on the pure karma of the five aggregates learning and practicing Buddhism; it does not create haphazardly at all. If the karmic seeds of pure karma change, the quality of the lotus throne will also change. Regarding this matter of karmic results, manas cannot be the master.

Therefore, what is in charge within the three realms for sentient beings becomes clear. Manas wants to be the master but lacks the corresponding karmic seeds; the eighth consciousness cannot do anything, because a skilled cook cannot prepare a meal without rice. No matter how skilled the eighth consciousness is at cooking, how many delicacies it can prepare, the five aggregates must prepare the rice, flour, oil, and salt. Regarding the matter of manifesting the lotus throne in the Seven Jeweled Ponds of the Pure Land, our sixth consciousness is completely unaware. This illustrates that manas has its own volition and aspirations; it has mental actions of wanting, things it is interested in—this is the mental factor of desire. Therefore, manas, through the influence of the sixth consciousness, can generate the pure great vow for rebirth. The eighth consciousness, cognizing its mental actions, will cooperate with it, manifesting this lotus throne.

If the five aggregates become lax in practice and regress in their resolve for the path, and manas no longer wants to go to the Pure Land, then the eighth consciousness also cognizes the mental actions of manas and no longer upholds or creates that lotus; the lotus gradually withers and finally disappears. From this matter, it is clear manas has mental actions of volition; it has mental actions of wanting to do and not wanting to do—this is desire. Therefore, making vows in Buddhism primarily relies on manas. As long as the vow is made sincerely from the heart outward, it is the vow of manas, the volition of manas.

XV. An Arhat Emerging from Cessation Absorption (nirodha-samāpatti) Illustrates Manas Has the Mental Factor of Desire

For example, consider an Arhat with dual liberation (ubhayatobhāga-vimukta) entering cessation absorption (nirodha-samāpatti) in meditation. In cessation absorption, only the eighth consciousness and manas remain, and the mental factors of feeling (vedanā) and perception (saṃjñā) of manas have also ceased. Only the three mental factors of attention (manaskāra), contact (sparśa), and volition (cetanā) remain. After Arhats enter concentration in meditation, they still need to emerge the next day because while their physical body exists, they need to go on alms round and eat. When it is time for alms round the next day, manas wants to emerge from absorption. How can manas know it is time to eat, time for alms round? Time is determined by the brightness of the rising sun; time is a provisional dharma (prajñapti-dharma) existing based on matter, manifested dependent on the eighth consciousness, called a non-concomitant formation (viprayukta-saṃskāra). The eighth consciousness can cognize sunlight; manas, relying on what the eighth consciousness cognizes, also cognizes sunlight—certainly the reflection of sunlight—and thus knows approximately what time it is, then wants to emerge from absorption.

Here, the sixth consciousness is completely uninvolved because the sixth consciousness does not exist. It is entirely the operation of the mental factors of attention, contact, and volition of manas. On what basis does manas want to emerge from absorption? It cognizes the reflected image of sunlight manifested by the eighth consciousness, knowing when it should emerge to go on alms round, or knowing the sun's height, what time of day it is, and that it should emerge now. Therefore, it wants to emerge from absorption. The eighth consciousness, cognizing this volition of manas wanting to emerge, gives birth to the six consciousnesses, and thus the Arhat emerges from absorption.

From this, it is clear there is no manifestation of the mental factor of desire of the sixth consciousness; the mental factors of desire of the first six consciousnesses do not exist because the six consciousnesses have ceased. Yet this Arhat still wants to emerge from absorption on time; this volition to emerge is the desire of manas. Manas attends to sunlight, contacts sunlight, contemplates whether it is time to emerge, then makes a decision and exercises mastery, wanting to summon the sixth consciousness to emerge. Here, manas lacks the two mental factors of feeling and perception. Relying solely on the operation of the mental factors of attention, contact, and volition of manas, it can achieve the purpose of emerging from absorption.

XVI. A Non-Buddhist Emerging from the Absorption of Non-Perception (asaṃjñā-samāpatti) Illustrates Manas Has the Mental Factor of Desire

For example, consider the absorption of non-perception (asaṃjñā-samāpatti) cultivated by non-Buddhists. What is the absorption of non-perception? In this absorption, the six consciousnesses have ceased; there is no sensation, no cognition, no perception. Only the eighth consciousness and manas remain. The difference from cessation absorption is that in this absorption, the five universal mental factors of manas—attention, contact, feeling, perception, and volition—all exist, whereas in cessation absorption, manas lacks the two mental factors of feeling and perception. In cessation absorption, manas has already severed attachment to the five aggregates, whereas in the absorption of non-perception, manas still clings to its own physical body, unwilling to let it cease. When non-Buddhists enter the absorption of non-perception, because they have attachment to the body, after a certain time they will emerge from absorption.

Why do they emerge? Because manas, having long been unable to cognize the six dusts through the six consciousnesses, and after all not having severed ignorance, at some point due to a moment of ignorant agitation, wanting to cognize the six dusts, will attend to the internal six dusts manifested by the eighth consciousness, generate the mental factor of volition, and decide to cognize the six dusts. The eighth consciousness, cognizing this attention and decision of manas, will give birth to the six consciousnesses to cognize, and thus the non-Buddhist emerges from absorption. Here too, there is no mental factor of desire of the sixth consciousness; it is entirely manas wanting to emerge, the thought and volition to emerge—this is the mental factor of desire. Therefore, manas has mental actions of wanting to do something, volition; its volition is the desire to cognize the objects of the six dusts, thus emerging from absorption.

XVII. Waking Up from Sleep Illustrates Manas Has the Mental Factor of Desire

Every night we fall asleep, without dreams or thoughts. The next morning when it is time to get up, we wake up on time. Before waking up, there are no six consciousnesses. Without the six consciousnesses, how can we still wake up? It is because manas wants to wake up, wants the five aggregates to be active; this is the mental factor of desire. Why does it want to get up? Because manas clings to the physical body and the five aggregates, cognizing the five sense faculties and five dusts. All activities of the five aggregates are controlled by manas. When dawn approaches, manas, relying on the seeing aspect of the eighth consciousness, can contact the reflected image of sunlight manifested by the eighth consciousness, knowing it is almost dawn and time to get up. It wants the five aggregates to be active; the eighth consciousness naturally cooperates by giving birth to the six consciousnesses, and thus we wake up.

Therefore, here too lies the volition of manas and the mental action of wanting to get up. Manas having volition and desire, the mental factor of attention arises. It attends to sunlight, cognizes and discerns sunlight, generates the mental factor of volition, and makes the decision to let the sixth consciousness arise. The eighth consciousness, based on the attention, contact, and volition of manas, cognizes the thought of manas, thus manifests the six consciousnesses, and sentient beings wake up. This matter of waking up is entirely based on manas' thought of wanting to wake up. The eighth consciousness, cognizing and cooperating with the volition of manas, the attention of manas, the volition of manas, accomplishes this matter.

XVIII. Waking Up from Unconsciousness Illustrates Manas Has the Mental Factor of Desire

When sentient beings are unconscious, the six consciousnesses have ceased, but the eighth consciousness is present, and manas is also present. Because the six consciousnesses do not manifest, manas cannot cognize the objects of the six dusts, nor can the body faculty function. It wants the five aggregates to quickly wake up to cognize the six dusts and engage in five-aggregate activities; this is what manas needs and clings to. Making the five aggregates active, making the six consciousnesses constantly cognize—only by following the cognition of the six consciousnesses can it cognize something; following the knowing of the six consciousnesses can it know. Therefore, it also cognizes the seeing aspect of the six consciousnesses. Because it cognizes the seeing aspect of the six consciousnesses, it hopes the six consciousnesses are always present, hopes the six consciousnesses always cognize the six dusts. Manas always has this volition; this is also desire, the desire to know the specific characteristics of the six dusts. Because it itself cannot cognize the specific content of the six dusts, it needs the six consciousnesses to help it cognize.

Since there are no six consciousnesses during unconsciousness, it cannot know what the specific six dusts are. This is what it does not want, does not wish for. Therefore, it contemplates wanting to regain consciousness from the unconscious state. Relying on the eighth consciousness' cognition of the state of the physical body, it knows the condition of the body, contemplating whether the conditions for regaining consciousness are present. At a certain moment, when the body's condition recovers somewhat, it decides to let the sixth consciousness arise. The eighth consciousness, knowing the volitional decision of manas, when the body allows, manifests the six consciousnesses.

Sometimes the body's condition truly does not permit; the eighth consciousness cannot manifest the six consciousnesses. Because the five sense faculties may not function well, the physical body is severely damaged, or the unconsciousness is too deep, the eighth consciousness cannot give birth to the six consciousnesses. Manas, knowing this situation, temporarily gives up. When manas completely gives up, it enters the intermediate state (antarābhava) stage, seeking a usable physical body anew. When the eighth consciousness cognizes that the body's condition is acceptable, and manas also cognizes the body sense faculty, knowing the body has somewhat improved, it wants the five aggregates to regain consciousness from the unconscious state. The eighth consciousness complies with it, manifesting one or all six consciousnesses, and thus sentient beings gradually regain consciousness from the unconscious state.

XIX. The Act of Purchasing Jade Ware Illustrates Manas Has the Mental Factor of Desire

Manas, based on the seeing aspect of the six consciousnesses, cognizes the seeing aspect of the six consciousnesses, taking the content seen by the six consciousnesses as seen by itself, as belonging to itself. When greed arises, it generates mental actions of grasping, thus having the volition to obtain, the mind of wanting—this is desire. Whatever it is interested in, it generates attention towards it. For example, the eye consciousness and sixth consciousness simultaneously see a piece of jade ware. The eye consciousness sees this jade ware; the two consciousnesses generate the mental factor of desire, liking this piece of jade ware, wanting to possess it. Manas, based on the seeing aspect of these two consciousnesses, also cognizes this jade ware, also becomes interested, and generates the volition to possess this piece of jade ware.

It attends to the jade ware, then experiences it, cognizes it, and finally decides to buy it. The eighth consciousness, based on its attention and the decision of the mental factor of volition, cooperates with the six consciousnesses to negotiate the price and buy the jade ware. Manas, based on the mental factor of desire of the six consciousnesses, can generate its own volition, craving, and wanting. Its mental factor of volition, the five universal mental factors, operate. Whatever manas is interested in, it continuously generates attention towards that target, continuously contacts, continuously experiences, continuously perceives, continuously creates. The eighth consciousness, based on its decision, fulfills its wish.

The above is the sixth consciousness influencing manas, making manas also greedy. Sometimes it is because manas has greed, influencing the sixth consciousness, making the six consciousnesses generate greed. Sometimes the two coincide immediately. Manas and the six consciousnesses often influence each other. When the mental factor of greed of manas arises, attending to the object of greed, the six consciousnesses will arise and also generate attention, continuously contacting, experiencing, perceiving, willing—a series of mental actions will manifest. The connections here are extremely complex. Observing all eight consciousnesses together generally exceeds the mental power of ordinary people. Influencing manas towards the good through the sixth consciousness, not towards the bad, is cultivation.

Similarly, the act of buying flowers illustrates manas has the mental factor of desire. For example, a person enters a flower shop, smells the faint fragrance of jasmine, finds it very fragrant, and generates greed. The nose consciousness and sixth consciousness transmit the information of smelling the fragrance to manas. Manas generates attention towards this information, then contacts, experiences, perceives, and wills. Cognizing that the sixth consciousness likes the flower fragrance, it also generates greed, wanting to possess this pot of flowers, then decides to buy it. The eighth consciousness, cognizing this volition of manas, cooperates with the seventh consciousness to negotiate the price and buy the pot of flowers to take home. This illustrates manas has mental actions and volition of wanting to obtain something, the mental factor of desire to buy flowers. This arises based on the seeing of the six consciousnesses; it is the result of re-cognizing and contemplating the content cognized by the six consciousnesses, not directly generating volitional mental actions towards the objects of the six dusts.

Again similarly, liking music illustrates manas has the mental factor of desire. For example, when the ear hears music, the ear consciousness and sixth consciousness simultaneously cognize the beautiful music. After cognizing, they like this piece of music, primarily with the greed of the sixth consciousness generating the mental factor of desire, wanting to preserve it and listen more. The sixth consciousness and ear consciousness transmit the information of liking this music to manas. Manas generates attention towards the transmitted information, then contacts this information, experiences it, cognizes it, and finally decides: "This music is truly pleasant; I want to record it to listen to it long-term." Manas generates such a decision of the mental factor of volition. The eighth consciousness, knowing this, will cooperate with the seven consciousnesses to accomplish this matter, recording this piece of music. This illustrates that manas, cognizing the seeing aspect of the six consciousnesses, generates its own mental actions of interest, can generate its own desires, generate its own attention, initiate volition and delight, and finally make choices.

XX. The Mental Factor of Desire in Manas Can Be Found in Daily Life

For example, at noon when it's time to eat, the stomach is hungry. The body consciousness and sixth consciousness simultaneously cognize the tactile object of hunger. After cognizing, they transmit the information to manas. Manas generates attention towards this information, then contacts this information, experiences and receives the information, knows the content of the information, thus cognizing that the stomach is empty and hungry. It generates the mental factor of volition, deciding to eat and arranging the specific matters of eating, which also requires analysis by the sixth consciousness. Once the mental factor of volition arises, the eighth consciousness cognizes it and cooperates to accomplish the matter. The six consciousness bodies begin preparing to eat, gradually completing the act of eating. This illustrates that the mind wanting to eat is manas; this is the mental factor of desire; it is its decision; it has the thought and desire to eat.

Another example: arriving in front of a food stall to buy a kind of food. Before buying the food, someone samples it, pinching a small piece and putting it in the mouth to taste. At this time, the tongue consciousness and sixth consciousness simultaneously taste the food. After tasting, they find the flavor good, like the taste of the food, and generate the mental factor of desire wanting to eat this food. Then they transmit this information to manas. Manas generates attention towards this information about the food's taste, contacts this taste information, experiences and cognizes it, knowing this taste is quite delicious, thus having the volition and thought to buy it—this is the mental factor of desire. Finally, it generates the mental factor of volition, deciding to buy it to enjoy at home.

Without the desire of manas, there is no final decision, much less the subsequent actions of the six consciousnesses. At this time, manas, relying on the content cognized by the tongue consciousness and sixth consciousness, re-cognizes, thus generating mental actions of grasping, wanting to possess, wanting to enjoy this food. The eighth consciousness, cognizing this volition and attention, complies and cooperates with it, letting the six consciousnesses buy this food to take home. This illustrates that manas, based on the mental factor of desire of the tongue consciousness and sixth consciousness, has things it wants to do; manas also has its own interests, volition, mental actions of wanting, and desire; grasping mind arises.

Another example: in the scattered, solitary state of the sixth consciousness, the sixth consciousness remembers an old friend from the past and past interactions with this friend. The sixth consciousness transmits this information to manas. Manas, cognizing this information, generates attention, then contacts this mental object (dharma), generates feeling and perception, cognizes its content, then decides it wants to see this old friend—this is the desire of wanting. Then, through the sixth consciousness contemplating when and how to meet, how to contact, etc., manas re-cognizes this information. Finally, it decides how to arrange the matter—whether to call the next day or call shortly. After generating this mental factor of volition, the eighth consciousness cognizes it and lets the six consciousnesses find the phone book and call this person to arrange the time and place to meet. This example illustrates that the mental factor of desire of the sixth consciousness wanting to see this person influences manas, causing manas to also have the volition and mental factor of desire to see this person, finally generating the attention and mental factor of volition of manas.

The examples cited above illustrate that manas has its own mental actions, its own volition, things it is interested in and wants to do. The mental factor of desire can trigger the operation of the five universal mental factors to fulfill its desires and aspirations. Then the eighth consciousness cooperates to realize its aspirations and achieve its purposes. However, there is a prerequisite: the eighth consciousness must also comply based on karmic seeds, merit, and causes and conditions. If these causal conditions are not present, the eighth consciousness is powerless. These examples illustrate that the volition and aspirations of manas are both strong and evident, mutually influencing and interacting with the mental factor of desire of the sixth consciousness.