Section Two: The Mental Factors of Greed in Manas

I. Manifestations of Greed for Money

Since beginningless time, manas has carried the nature of greed and defilement. For instance, the habit of greed for money: in the past when cash was commonly used, a person with strong greed would unconsciously scan the streets while walking, searching for any dropped money. Occasionally, in an unnoticed corner, they would very quickly spot money left behind by others, immediately enabling the consciousness to assess its value, before deciding to pick it up and put it in their pocket. In this process, manas directs attention to every location, and the consciousness searches each location, being highly sensitive and attentive to money and objects. However, manas does not know the specific nature of the contacted dharma-dhātu (mental objects); it does not recognize money or objects and relies on the discrimination of the six consciousnesses to know. The six consciousnesses transmit what they have discriminated to manas, which then knows how much money it is and decides whether to pick it up.

Because manas is interested in money and directs attention to it, the eye-consciousness and mental consciousness can arise. Subsequently, the mental consciousness and eye-consciousness can discover the money, but it is manas that first directs the attention. It relies on the mental consciousness to pay attention to matters like money. Manas focuses on and attends to a great many things and knows a vast number of matters, but it can only know the general situation, not the details or specific content. Judging the value of money and objects is the function of the mental consciousness; manas generally cannot perform such discrimination and judgment. Manas has inferior discernment regarding the specific characteristics of the six sense objects (six dusts); it cannot analyze or judge. It cannot know the specific six dusts and must rely on the mental consciousness's analysis and discrimination to know them. However, there are exceptions: if manas is very familiar with and attached to something, its intuition is extremely strong. Even if dementia sets in and the mental consciousness can no longer discriminate normally, manas can still habitually direct attention and cling.

If one has cultivation and refinement, manas will not greedily desire others' money or unrighteous wealth. Then, even if one happens to find money dropped by others on the street or in a deserted place, one will not pick it up. Such a person has long refrained from coveting things not their own. The mental consciousness also has greed. The greed of the mental consciousness can be formed later due to environmental influences or influenced by the permeation of manas. When the mental consciousness is permeated by the environment, it will permeate manas. After manas is permeated, it becomes greedier. If manas is not greedy and is not permeated by the mental consciousness, it will restrain the mental consciousness, preventing its greedy actions from arising. If the mental consciousness is not greedy, it can also influence manas, causing manas to cease being greedy.

Therefore, the postnatal environment is also very important. It can influence and permeate the mental consciousness. After the mental consciousness is permeated, it permeates manas. If it is wholesome permeation, it is good; if it is unwholesome permeation, then manas's defilement becomes increasingly severe. People with wholesome roots, merit, and cultivation are not permeated by unwholesome postnatal environments; they only accept wholesome permeation. If the mental consciousness cannot permeate manas at all, then studying Buddhism and cultivating would be useless. Cultivation involves letting the mental consciousness be permeated by wholesome dharmas, then permeating manas to change it, thereby achieving the ultimate goal and result of cultivation. All Buddhas, in any adverse postnatal environment, are forever free from defiled permeation because the Buddha's mind is ultimately pure and no longer subject to any permeation.

II. Two Levels of Greed: Superficial and Deep

Many people think like this: Money is something you cannot bring with you at birth nor take with you at death. Giving it away or losing it doesn't matter; having it or not doesn't matter. But when one day a large sum of money is truly lost, the mind is truly agitated, restless, and extremely distressed. Feeling that it doesn't matter is the mental consciousness. In reality, no matter how the mental consciousness feels, it is not very useful. Such platitudes appear weak and powerless at critical moments. Many people deceive themselves like this; when it comes to the real test, the mind is so unwilling and miserly.

Because at critical moments, deep-seated psychological issues of manas are involved. All actions are decided and controlled by manas; this is no longer as simple as the mental consciousness's platitudes. The mental consciousness can say whatever it likes, but actions are definitely decided by manas. If manas has greed, defilement, and stinginess, saying and doing cannot be consistent; they may even be contradictory. For deep-seated psychological issues in some people, general persuasion and advice no longer work. One must delve deep into the heart, unearth the root cause of the inner ailment, then prescribe the right remedy, effectively guiding manas to subdue the afflictions of greed and stinginess, in order to change the habitual tendency of greed and stinginess in the mind.

III. Manas Has Greed Because There Is a "Self"

When manas takes the five aggregates (skandhas) body as "self," it will protect the physical body at all times and in all matters. Regarding food and drink, it controls the mental consciousness and eye-consciousness to be picky about the color and nutrition of food, driving the tongue-consciousness and mental consciousness to greedily pursue fragrance, taste, and nutrition, taking taste objects as real, taking taste sensations as real, taking the body as truly real, and thus continuously clinging to food and drink.

In reality, delicious flavors are momentary, arising, ceasing, changing, impermanent, and not lasting long. Taste sensations are momentary, arising, ceasing, changing, impermanent, and not lasting long. After the taste sensation disappears, nothing is obtained; while the taste sensation exists, nothing is obtained. After delicious food enters the esophagus, nothing is obtained; while the delicious food exists, nothing is obtained. After digestion, nothing is obtained from the nutrients; while the nutrients exist, nothing is obtained. After the physical body perishes, nothing is obtained; while the physical body exists, similarly, nothing is obtained.

Yet, because the seven consciousnesses greedily love food and drink, they are trapped in the suffering of rebirth within the six paths of the desire realm, enduring continuous suffering. Gaining a momentary, transient sensation of pleasure, yet sinking for millions of years in the sea of birth-and-death suffering – how does the ratio of suffering to pleasure compare? When the eye sees forms, the ear hears sounds, the nose smells scents, the body feels touches, and the mind cognizes dharmas, it is also like this. Brief, impermanent, illusory pleasant feelings are exchanged for endless suffering. Why bother?

Always observe the "self" within your own mind. Observe whether, in all activities of the five aggregates body, everything revolves around that so-called "self," taking one's own nature of perception and sensation as the real and true "self," taking the various activities of the physical body as the real and true "self," and then clinging to these so-called "selves" unknowingly, leading to continuous suffering in birth and death, and unceasing rebirth. Often keep the mind in a state of concentration (samādhi), observe and reflect on your own speech, actions, and behavior, find the treasured "self" in the heart, contemplate it, reflect on it, subdue it, dissolve it, finally let it go, and sever it. Only then can you be free from its bondage, attain liberation, and gain freedom.

IV. The Difference Between the Two Mental Factors of Greed and Non-Greed

Question: When looking at white paper on a table and looking at jewelry on a table, what is the difference in the greedy nature and relinquishing nature of manas? What is the difference in the operation of the eight consciousnesses?

Answer: The operational sequence of the eight consciousnesses is the same in both situations. The difference lies only in the mental factors (caittas) when the six consciousnesses, or rather the seven consciousnesses, become active. The duration of discrimination for each consciousness differs. The mental factors of the seven consciousnesses differ in the two situations: whether the greed mental factor arises in the sixth and seventh consciousnesses and the eye-consciousness, whether the feelings are defiled, and whether more desires arise. In the operation of the five universal mental factors (pañca-sarvatraga), for objects of interest, the contact (sparśa) lasts longer, attention (manasikāra) also lasts longer, the feelings (vedanā) are different, the intensity of grasping in perception (saṃjñā) differs, and the content of volition (cetanā) in the mental factor of intention (cetanā) also differs.

Regarding the five object-specific mental factors (pañca-viṣaya), in the first case (white paper), there is no desire (chanda); knowing it is white paper, one does not want to look further. In the second case (jewelry), the desire is very strong, wanting to look at the gems more. The mental factor of mindfulness (smṛti) is different: in the first case, the mind no longer thinks about it; in the second case, the thoughts are constantly about the gems. When looking at gems, the greed mental factor of the eye-consciousness and mental consciousness will manifest. The grasping nature of manas and the grasping nature of the eye-consciousness and mental consciousness are also relatively strong. Therefore, manas decides to look longer. When looking at white paper, it is not like this; after perceiving it and knowing it is white paper, the volition (cetanā) mental factor of manas decides not to look anymore; the mind of greed and grasping does not arise.

The operation of the seven consciousnesses roughly follows this sequence: Manas unintentionally wants to look at the table. Then the body faculty and eye faculty cooperate; actually, the body-consciousness, eye-consciousness, and mental consciousness obey the command of manas, cooperating with manas to look at the table, turning the head towards the table. Here, there is cooperative activity of the body-consciousness and mental consciousness. Then the internal eye faculty contacts the internal aspect (pratibimba) of the table, manas contacts the dharma-dhātu (mental object) on the table, and the eighth consciousness (ālaya-vijñāna) produces the eye-consciousness and mental consciousness, and one sees the table.

Simultaneously, one contacts the white paper. The eye-consciousness and mental consciousness discover the white paper on the table. The discriminatory content of these two consciousnesses is transmitted moment by moment to manas. Manas, knowing it is just a piece of white paper, finds it unremarkable, decides not to look further, and moves the eye faculty away. The two consciousnesses then shift away from the white paper, actually vanishing from the white paper, following manas to turn to other locations, and the body faculty also moves away accordingly.

During this, the ear-consciousness hears surrounding sounds, the nose-consciousness smells surrounding scents, the tongue-consciousness tastes the flavor in the mouth, and the body-consciousness feels bodily touch objects. Except for the ear-consciousness, the discrimination of the other consciousnesses is slight, and the mental consciousness may not necessarily perceive them clearly. From beginning to end, the eighth consciousness is cooperating, but the specific cooperative relationship will not be elaborated upon. Regarding mental factors, the activities of manas and the mental consciousness are the most numerous and prominent. Things manas does not care about are discriminated less by the six consciousnesses. Even if discriminated, they are not necessarily known clearly because the mind-consciousness may be subtle and weak. The less manas cares about something, the faster the six consciousnesses discriminate it, the more slight the discrimination, almost like not discriminating at all. Therefore, without paying attention, many things are as if never contacted, similar to glancing superficially (like flowers while riding a horse). If it is something one cares deeply about, one not only avoids glancing superficially but also watches slowly and carefully. Therefore, slowness is concentration, it is samādhi, enabling clear discrimination. The more one knows, the deeper and finer the understanding, and wisdom can arise.

When looking at gems, the mental factors of manas and the mental consciousness manifest much more complexity than when looking at white paper. Each consciousness must manifest the five universal mental factors, plus the desire mental factor arises, and the greed mental factor arises. This requires the eighth consciousness to follow along, turning here and there, although all dharmas are within its mind-essence; it never needs to move and never feels busy or tired.

V. Why the Power of Doubt is Great

Doubt has depth and shallowness. If the doubtful thought is deep and the power is relatively strong, it is difficult to extricate oneself. This certainly means the doubt has arisen deep within manas, so the body and mind are unsettled. If only the mental consciousness doubts and manas does not doubt, this kind of doubt is relatively shallow, and the body and mind remain normal without much change. If manas doubts and disbelieves, the Tathāgatagarbha, discerning the volition mental factor (cetanā) of manas, will counteract all previous mental activities, including the wholesome dharmas and merits performed, etc. Therefore, heavy doubt is not necessarily a good thing.

Doubt is an affliction (kleśa) that we need to resolve and overcome. Doubt and disbelief belong to afflictions and fetters (saṃyojana); they are obstacles that need to be gradually removed during cultivation. If doubt remains unresolved, birth and death cannot be ended. Therefore, we must find ways to resolve the doubts in our hearts. If one has already performed meritorious deeds and then doubts oneself, the quantity and degree of merit will decrease. When we have truly created wholesome karma, we should not doubt our merit; we should acknowledge it as wholesome karma. It definitely is wholesome karma and will have wholesome karmic retribution. Because behind manas, the Tathāgatagarbha cooperates. The Tathāgatagarbha knows all the mental activities of manas. If manas doubts and disbelieves that merit, the Tathāgatagarbha will counteract some of the records of that merit, reducing its merit nature.

Just like at the time of death, if one's thoughts are constantly about the unwholesome karma created in this life, then the Tathāgatagarbha will cooperate to manifest that unwholesome karma, and we will follow that karma to receive retribution. However, we can control such thoughts. For the unwholesome karma created in a lifetime, we should repent as much as possible before death. For what truly cannot be repented, try not to form a strong thought about it in the mind before death; forget it lightly. At the time of death, it's best not to remember it. Then, the Tathāgatagarbha might prevent this karma from manifesting, and the conditions for the karma to manifest may not mature.

The thoughts at the time of death determine our destination in the next life. Manas has thoughts, and the Tathāgatagarbha generally strives to comply. What one thinks about is almost what one gets: think of the Pure Land and go to the Pure Land; think of the Sahā world and remain in the Sahā world. All dharmas arise solely from the mind. Whatever thought or aspiration manas has at the time of death, the Tathāgatagarbha strives to cooperate and fulfill that thought-power and aspiration-power. Therefore, as long as our aspiration at death is wholesome, aspiring for the Pure Land, the Tathāgatagarbha will definitely cooperate for us to be reborn in the Pure Land. If our thoughts at death are unwholesome, corresponding to the unwholesome karma of this lifetime, then the karmic retribution of that unwholesome karma will manifest, and we may go to the three evil destinies. Therefore, the thoughts at death are most important. Having performed wholesome deeds, do not doubt your wholesome karma. Thinking and dwelling on wholesome karma makes it highly probable that you will follow that wholesome karma to receive wholesome retribution.

VI. If Manas Has Doubt, Thoughts Do Not Cease

The mental consciousness can contemplate relatively abstract dharmas, while manas does not easily correspond to abstract contemplation. It must personally experience things, seeing with its own eyes to consider it real, only then can it accept it. Therefore, if manas has doubts about something, it will constantly harbor concerns, with thoughts continuously focused on this matter. Whether walking, standing, sitting, lying down, eating, sleeping, in a crowd, or alone, the mind holds onto this matter, pondering it, until the matter is clarified, only then does the doubt cease, and the doubt in the heart is relinquished.

VII. The Cost of Self-Conceit

Studying Buddhism and cultivating is to make manas confirm that all dharmas are not the self. Once it fully confirms this, one arrives home; no further cultivation is needed. To the extent it confirms part, it gains partial liberation; confirming everything brings ultimate and complete liberation. Having a "self" is karmic obstruction; it is ignorance (avidyā). Because of the "self," all kinds of obstacles arise; without the "self," there are no obscurations. Therefore, we should not always put forth the "self," letting everyone see how tall, how smart, how wise your "self" is, how "I" surpass all of you, how "I"... If it is like this, self-conceit (māna) is very severe and can completely obstruct one's own path of practice (Dharma work), preventing it from progressing further, or even causing regression. I have met many people who regressed on the path due to self-conceit, losing the benefits of wholesome dharmas. This is truly an unwise act.