Chapter 7: The Relationship Between Manas and Tathāgatagarbha (2)

14. Tathāgatagarbha possesses several pervasions: pervading all places, pervading all realms, pervading all times, pervading all lands, and pervading all dharmas. In the absence of manas, Tathāgatagarbha abides alone, which is the state of nirvana without residue, where Tathāgatagarbha is merely an existential state. Therefore, since manas possesses these same pervasions as Tathāgatagarbha (otherwise Tathāgatagarbha would be in a solitary state), it follows that the seventh consciousness, manas, should also possess these pervasions.

Tathāgatagarbha and the seventh consciousness are mutually dependent; neither can function alone. Without manas as its supporting condition, Tathāgatagarbha absolutely cannot operate, cannot manifest the myriad dharmas, cannot sustain the myriad dharmas, and the myriad dharmas would instantly vanish. Conversely, without Tathāgatagarbha, manas certainly cannot exist, let alone function. Therefore, wherever Tathāgatagarbha operates, there must be the propelling force of manas. Wherever manas is present, Tathāgatagarbha must cooperate in the operation. Manas is forever bound together with Tathāgatagarbha, inseparable.

The pervasions of Tathāgatagarbha are also the pervasions of the seventh consciousness, manas. The two are like followers and attendants to each other, inseparable as shadow and form. Only when Tathāgatagarbha cognizes the seeds within its own essence is the seventh consciousness, manas, powerless. This is because Tathāgatagarbha's cognition of the seeds within its own essence and the outflow of seeds do not belong to dharmas within the three realms; manas cannot participate. However, when Tathāgatagarbha outflows seeds and karmic seeds, manas still exerts a silent propelling force; otherwise, Tathāgatagarbha could not outflow the seeds, except when outflows the seeds of manas' consciousness.

Within the dharmas operating in the three realms, the seventh consciousness, manas, certainly follows Tathāgatagarbha in operation, or rather, Tathāgatagarbha accommodates and cooperates with manas to operate. Herein, because of Tathāgatagarbha's accommodating cooperation, manas takes all the functions of Tathāgatagarbha as its own, clings to these functions without relinquishment, yet remains unaware and ignorant of Tathāgatagarbha's functional roles. Therefore, wherever the seventh consciousness exists, there must be the operation of Tathāgatagarbha; the seventh consciousness cannot exist or operate alone.

From the principles expounded above, the seventh consciousness, manas, can pervade all times, pervade all lands, and pervade all dharmas. But can it pervade all places and pervade all realms? Realms refer to the eighteen realms (dhātus). The seventh consciousness can only be counted as a single separate realm; it does not belong to the other seventeen realms. However, the birth and operation of the other seventeen realms cannot occur without the propelling force of manas; otherwise, Tathāgatagarbha cannot actively give birth to any other realm, because Tathāgatagarbha does not make decisions. The moment manas ceases, all other realms instantly cease and no longer exist. In this sense, manas can also be said to pervade all realms, only its function is too subtle and difficult to perceive. Similarly, manas can also be said to pervade all places. Places refer to the twelve bases (āyatanas), the places where the six sense faculties contact the six sense objects. Without the propelling force of manas, the six faculties cannot contact the six objects; neither the six faculties nor the six objects have autonomy; they cannot automatically contact each other; all have the propelling force of manas.

Thus, the role of manas within the myriad dharmas of the three realms becomes generally visible. If it becomes inactive and unmoving, the myriad dharmas of the three realms would instantly vanish. All functional roles of the first six consciousnesses also rely on the propelling force of manas, relying on its decisive nature. The six consciousnesses are bound together with the seventh consciousness at every moment, inseparable even for an instant. All dharmas are also bound together with manas, inseparable even for an instant. Although many people will not acknowledge this, the blind cannot see the sun; this does not prove the sun's non-existence, nor does it prove the sun's non-operation. It only means the blind should open their eyes early to see the sun; the sun does not cease to exist just because the blind cannot see it.

15. During deep, dreamless sleep, breathing and metabolism do not stop; they still operate. Although breathing belongs to bodily formations, it does not require the body consciousness or mental consciousness to sustain it; that is the combined function of manas and Tathāgatagarbha. One can still breathe while unconscious; without the body consciousness, some bodily activities can occur as long as manas is present, sustained by Tathāgatagarbha, without necessarily having the six consciousnesses. Of course, the six consciousnesses can influence manas, changing activities of the physical body like breathing, blood flow, etc. The metabolism of the body's cells, however, cannot be directly controlled by manas; it is determined and enacted by Tathāgatagarbha. Naturally, manas can use mental power to change the structure of the body, such as metabolism and other activities.

Subtle bodily formations like breathing and heartbeat are controlled by manas and Tathāgatagarbha. However, metabolism, blood flow, body temperature, nerve pulsations, etc., cannot be controlled by manas. The growth of the body and all its changes are often beyond manas' capability; they are all maintained by Tathāgatagarbha according to conditions and karma. Although manas is the decisive consciousness, most of the time, it cannot actually make decisions. Otherwise, we would constantly experience auspiciousness and fulfillment. But auspiciousness and fulfillment are ultimately our beautiful wishes; whether they can be realized depends on karma, which manas cannot control. For example, manas does not wish to have bone spurs or bodily diseases, but manas is utterly helpless; it cannot control them.

16. The power of manas is inconceivable.

On plants, the Tathāgatagarbha of beings sharing collective karma operate together; the seeds of the four great elements change moment by moment, and thus the plant also changes moment by moment. The particles of the four great elements on the plant also must emanate outward moment by moment. Therefore, plants have a certain influence on the surrounding environment and people; the form, sound, smell, taste, and tangible objects they emit can affect human health and emotions. A plant is also a small magnetic field.

It is also a normal phenomenon that human thoughts can influence and change plants. The human mind can change the material environment precisely due to the functional roles of the three transformative consciousnesses. If the mental power of manas is strong, Tathāgatagarbha, according to karmic conditions, can not only influence the growth of plants but also change their nature and attributes. The mental power of manas can not only influence the psychology of sentient beings and plants but also influence all material form dharmas. For instance, a qigong master, through mental intention, can change the shape and position of objects and can heal illnesses remotely. Additionally, manas reciting mantras or creating substitutes (effigies) can alter the physical bodies of others; health and death can be manipulated by those with strong concentration and mental power in manas.

17. The Tathāgatagarbha of sentient beings are interconnected. One's own manas can read the seed information flowing out from the other's Tathāgatagarbha, but the key still lies with Tathāgatagarbha. Since Tathāgatagarbha are interconnected and interactive, they can mutually know the karmic seeds and information within each other's mind-essence. For Tathāgatagarbha, there are no secrets in any dharmas; It knows everything. Consequently, manas can also thereby know all dharmas, but that depends on whether manas has obscurations and how great those obscurations are. Manas, relying on the seeing aspect (dṛṣṭi) of Tathāgatagarbha, can see all dharmas and can read the information displayed by its own Tathāgatagarbha. Relying on Tathāgatagarbha, it can perceive all dharmas. Things invisible and intangible nearby, manas can know, even if consciousness does not. All physiological reactions of the body are regulated by manas, yet consciousness does not know why these reactions occur.

The ability for minds to communicate between sentient beings is also a virtue of Tathāgatagarbha. Tathāgatagarbha exchange information, and manas, following this, can know this information. Thus, it can know the other's situation and psychological state. Manas then transmits this to consciousness, and consciousness can sense some matters. The better and closer the relationship between people, the more manas understands, the more consciousness resonates, and the more shared language and goodwill there are. The affinity and repulsion between sentient beings are the functions of manas. Karmic connection (affinity) also refers to the perceptual function of manas. Because manas has existed since beginningless kalpas, never perished, and knows all the people, events, and things it has experienced, without the confusion of the intermediate state (between death and rebirth), therefore, when sentient beings meet, there is like or dislike, and they know the quality of the karmic connection. All these are the knowing function of manas.

18. When looking at the moon, Tathāgatagarbha manifests the image of the moon. When not looking, the moon seems to disappear. Actually, it is manas that does not wish to see it. Tathāgatagarbha then does not cooperate with manas to give birth to mental consciousness and eye consciousness, so there is no conscious mind to cognize the image of the moon. But the image always exists. Tathāgatagarbha never acts unnecessarily. If manas has not decided to see forms, hear sounds, etc., Tathāgatagarbha will not give birth to the six consciousnesses to cognize them.

19. Question: According to modern psychological research, manas also participates in the construction process of the human body. Therefore, under correct guidance, manas can restore or correct abnormal bodily conditions. Like a watchmaker who made the watch; if there's a problem, he knows how to fix it. Is this statement correct?

Answer: The construction of the physical body is something Tathāgatagarbha does alone based on karmic seeds. Manas does not understand this and cannot help. Therefore, restoring the body's condition is entirely Tathāgatagarbha's affair. Tathāgatagarbha knows the karmic seeds, cognizes karmic conditions, and naturally knows how to change the physical body, but it also tries its best to change all dharmas and the physical body according to the will of manas. For example, when ill, if manas wants the physical body to recover, Tathāgatagarbha will change the diseased state of the physical body according to manas' wish and restore health.

Changes in the physical body are also, on one hand, the result of Tathāgatagarbha moment-by-moment accommodating the mental factor of volition (cetanā) of manas. Whatever manas wants to do, Tathāgatagarbha tries its best to cooperate and realize its thoughts. This is the most important point and also the most formidable aspect of manas—manipulating the emperor to command the lords. Consciousness cannot do this; Tathāgatagarbha does not cooperate with consciousness, only with manas. Consciousness must pass through manas' scrutiny and approval to realize its own ideas. Therefore, realizing Tathāgatagarbha through manas is very easy. Who realizes manas' thoughts? Who cognizes manas' thoughts? Who transmits the consciousness seeds to manas? All are Tathāgatagarbha. The entire operation and activity of manas are Tathāgatagarbha. All activities of the five aggregates body are Tathāgatagarbha, nothing else, purely and solely Tathāgatagarbha. The cloth doll is entirely cloth.

20. The fundamental change of all dharmas lies in the power of manas.

A phenomenon often occurs: after becoming friends with someone, without deliberately imitating each other, two people unconsciously become increasingly similar in tone, gestures, and catchphrases, often being told, "You two are becoming more and more alike." In psychology, this phenomenon is called "synchronization tendency." If with someone disliked, no matter how long the time spent together, similarity does not occur; it only appears between two people who mutually like and appreciate each other. The most obvious phenomenon is that family members—parents and children—are very similar in living habits, speech, silence, and even appearance.

The principle within this is that when one person approves of another, manas accepts the other person. Through long-term contact, thoughts, words, and deeds gradually become consistent. When manas inwardly approves and accommodates the other person, seeing their voice, appearance, and smile, manas unconsciously learns them and becomes similar to the other person.

When the mind transforms, the appearance can transform. When minds are the same, appearances can also be the same. For example, all Buddhas of the ten directions, without exception, possess the thirty-two major marks and eighty minor marks. Studying Buddhism and cultivating practice is also a process of continuously changing one's appearance. If the appearance has not become more kind, simple, steady, and amiable, not more dignified and affable than before, then the practice is not yet very effective; the mind has not changed. Because when manas changes, the seeds change, which can prompt Tathāgatagarbha to change the external voice, appearance, and smile. If only consciousness changes but manas does not, then Tathāgatagarbha cannot cause changes in the sentient being's internal and external aspects, because the seeds have not changed.

Change first requires consciousness to resonate with the other party. Secondly, consciousness influences manas; when manas changes, karma changes. Because manas is the decisive consciousness, it can play a decisive role for all dharmas, and Tathāgatagarbha complies with the decisive consciousness. If consciousness and manas are inconsistent, observe: who does Tathāgatagarbha ultimately comply with? Whose thoughts and decisions produced the result? Of course, it still complies with manas, cooperating with manas' decisions. This shows that manas has power; it can cause Tathāgatagarbha to change all dharmas.

21. Manas, relying on the seeing aspect (dṛṣṭi) of Tathāgatagarbha, can see all dharmas. Tathāgatagarbha is like a mirror; the function of the mirror is to reflect all dharmas and manifest all images. The function of reflecting is the mirror's functional role. Because the mirror can reflect all dharmas, it can capture the images of all dharmas and display them on the mirror's surface. Then manas simultaneously relies on this mirror and can see any image on the mirror. Whatever dharmas the mirror reflects, manas can see the images of those dharmas.

What Tathāgatagarbha reflects is the original appearance of the myriad dharmas, the essential realm (svalakṣaṇa), the external dust realm jointly manifested by the Tathāgatagarbha of beings sharing collective karma. What manas sees is the virtual image separately conjured by its own Tathāgatagarbha based on the external object; it is not the essential realm and lacks real functional effect. Therefore, only those great bodhisattvas with spiritual powers are not constrained by the four great elements, are unaffected by the four great elements—not drowning in water, not burning in fire, unmoved by wind, ascending to heaven and entering earth without obstruction.

Manas, relying on the seeing aspect of Tathāgatagarbha and relying on Tathāgatagarbha's function of reflecting like a mirror, can then see the images on the mirror's surface. Manas is like the person looking at the images in the mirror, Tathāgatagarbha is like the mirror, and the manifested myriad dharmas are like those images on the mirror's surface. All dharmas cannot exist or operate apart from Tathāgatagarbha, including manas itself.

For whom does Tathāgatagarbha manifest these dharmas? All are manifested for manas. If manas does not need them, Tathāgatagarbha enters nirvana and rests. Almost all dharmas reflected by Tathāgatagarbha can be seen by manas. Manas knows countless dharmas; it's just that it is not good at speaking, has no mouth to speak, so we do not know so much content. The dharmas manifested by Tathāgatagarbha for manas are not necessarily known by consciousness; the dharmas unknown to the five consciousnesses are simply too numerous.

Therefore, we must try every possible means to seek out manas, so that we can understand manas more, excavate all the dharmas known by manas, and from manas find the key to the treasury of Tathāgatagarbha. Then, excavating all the dharmas within Tathāgatagarbha, we can greatly generate the wealth of wisdom and become great knowers of the Buddha Dharma. The wisdom of our current consciousness is limited. The wisdom of manas is both limited and unlimited. The wisdom of Tathāgatagarbha is even more unlimited, even though manas superficially appears very foolish. If manas were truly that foolish, our consciousness wouldn't be very clever either. After all, manas is the master of consciousness, can regulate consciousness, and holds all the great authority.

22. The deluded thinking of manas lies in taking the false as real, taking the images conjured by Tathāgatagarbha as real, taking the images in the mirror of Tathāgatagarbha as the truly existent essential realm outside, confusing the false with the true, deceiving oneself and others life after life. Manas controls and directs the six consciousnesses to constantly manipulate the people and things within the mirror, ceaselessly creating on the mirror's surface. When the creation becomes severe, and karmic seeds accumulate numerous and large, finally the entities outside the mirror can also undergo very significant changes, thus very obviously altering the essential realm, and cause and effect change. After manas eradicates ignorance, knowing that all dharmas are illusory, it still operates within the six destinies and the three realms, but it is unattached to the human affairs and principles within the three realms. Thus, it can free itself from the suffering of birth, death, and rebirth within the six destinies of the three realms, with an undeluded mind.

But in the ultimate principle, is there such a thing as rebirth? Is there a person who undergoes rebirth? No. Because at the time of death, the body faculty perishes and ceases to exist; the body faculty does not undergo rebirth. Consciousness and the five consciousnesses also perish and cease to exist at the time of death; they certainly do not undergo rebirth. As for manas, it never perishes life after life; there is no previous life or future life, so of course rebirth cannot be discussed. Then manas certainly does not undergo rebirth; similarly, there is no before or after. Moreover, the six destinies have no relation to it; it also does not suffer. So who undergoes rebirth? No one undergoes rebirth.

23. In the realm of the six dusts (objects), the six consciousnesses and manas have always been performing a double act. Thus, traces of manas can be discovered in the bodily, verbal, and mental actions of the six consciousnesses. Similarly, manas and Tathāgatagarbha are also performing a double act. Thus, traces of Tathāgatagarbha can also be found in the operation of manas, found in manas' attention, contact, feeling, perception, and volition, found in all the functional roles of manas' decision-making and control. Therefore, realizing the Way at the point of manas' function is deeper, more direct, more thorough, and more ultimate. The wisdom arising from this is the most profound and wondrous.

24. Besides cognizing the mental formations (caitasika) of manas, Tathāgatagarbha also cognizes the mental formations of consciousness. How does It cognize the mental formations of consciousness? After Tathāgatagarbha cognizes the mental formations of manas, based on manas' decisions, It outputs the consciousness seeds of the mental consciousness and the six consciousnesses onto the dust realm (objects) that manas wishes to cognize in detail and create. This produces mental consciousness and the six consciousnesses, and then the bodily, verbal, and mental actions of the six consciousnesses appear. The decisions made by the mental consciousness and six consciousnesses after cognizing and creating the six dusts are transmitted to manas. Manas then deliberates and decides, and Tathāgatagarbha, cooperating, will again give birth to the mental consciousness and six consciousnesses to fulfill manas' decision.

Of course, Tathāgatagarbha outputs the consciousness seeds of the six consciousnesses, giving birth to the six consciousnesses. Afterwards, the consciousness seeds return moment by moment into Tathāgatagarbha. Thus, Tathāgatagarbha can cognize the karmic actions and mental formations of the six consciousnesses and also stores the karmic seeds created by the six consciousnesses.

25. What is the state of manas during the dissolution of the four great elements at the time of death?

At this time, manas is also helpless. It knows clearly that this body can no longer be used, but it still supports it because the conscious mind has not yet ceased. When the conscious mind also ceases, manas feels there is no hope left and will withdraw from the body. Tathāgatagarbha then follows and departs; it cannot sustain the physical body alone. Tathāgatagarbha is the last to leave. Actually, it is not the last to leave; it departs simultaneously with manas. If manas is not present, Tathāgatagarbha instantly cannot sustain the body and cannot remain within it.

If Tathāgatagarbha leaves first, then manas also cannot exist and must cease simultaneously. Tathāgatagarbha cannot leave first, nor can it leave last; it must leave simultaneously with manas. So, is Tathāgatagarbha the first to enter the physical body? Also not. Tathāgatagarbha cannot sustain the physical body alone; It also has no intention to sustain the body. It is influenced by the mental factor of volition (cetanā) of manas, accommodating manas, and instantly enters the fertilized egg to sustain it, entering the mother's womb simultaneously with manas. Because Tathāgatagarbha and manas are inseparable like shadow and form, and manas and Tathāgatagarbha are also inseparable, not separable even for an instant, therefore, the two enter the womb and leave the physical body without sequence. If there were sequence, it would mean the two can separate from each other, that Tathāgatagarbha can exist alone and operate alone. This would completely contradict the Dharma meaning.

The seeds of the four great elements come forth from Tathāgatagarbha. When Tathāgatagarbha is to leave the physical body, It certainly must withdraw all the seeds of the four great elements. Only then can the seeds within Tathāgatagarbha neither increase nor decrease, continuing to outflow and give birth to the myriad dharmas. Long before a sentient being's death, even a very long time before, Tathāgatagarbha knows because It can cognize the karmic seeds and knows the time of death, even the specific time. It gradually changes the seeds of the four great elements, causing the body to emit odor, causing bodily functions to weaken. Only when nearing the last breath does the true dissolution of the four great elements begin, withdrawing all the seeds of the four great elements. When all are withdrawn, the physical body becomes a corpse.

26. Tathāgatagarbha produces the myriad dharmas, but It cannot produce them alone; manas must necessarily participate. Before the five aggregates of sentient beings are born, sentient beings certainly have manas existing. Since beginningless kalpas, sentient beings have had these two consciousnesses: Tathāgatagarbha and manas. Because manas grasps the myriad dharmas of the three realms, Tathāgatagarbha will accommodate manas and manifest the myriad dharmas of the three realms, manifesting the five aggregates body. Since beginningless kalpas, manas has always existed, and since beginningless kalpas, ignorance has been within manas; it is associated with ignorance. Since beginningless kalpas, manas has carried ignorance. Because manas has ignorance and does not perceive the true reality, it gives rise to mental creation. Tathāgatagarbha then gradually produces all dharmas, the threefold world appears, and the five aggregates body also appears. That is to say, since beginningless kalpas, Tathāgatagarbha has always contained the ignorance of manas. Because manas, due to ignorance, outwardly grasps, Tathāgatagarbha will accommodate and manifest the myriad dharmas of the threefold world.

If manas is produced later, that refers to the state where an Arhat is in the nirvana without residue. The eighth consciousness itself, due to the outflow of its own mental seeds, causes the mind-essence to operate continuously. When it operates to a certain point, it will bring forth the wholesome dharmas cultivated by the Arhat before entering nirvana, or the seeds of the Mahayana Dharma. After bringing them forth, the eighth consciousness, based on these karmic seeds, manifests the Arhat's manas. Once manas is manifested, it will inevitably desire the five aggregates body again. It always wants to have a five aggregates body. The eighth consciousness, according to manas' wish, then manifests the Arhat's five aggregates body. This is the situation where manas is born later. Only in this one situation is manas born later. In all other times, manas exists perpetually without perishing. In all other circumstances, sentient beings have both the eighth consciousness and the seventh consciousness, manas; the two exist perpetually until Buddhahood, and manas still does not perish. Except for Arhats who extinguish manas, ordinary beings and Bodhisattvas before the first bhūmi do not have the ability to extinguish manas. Bodhisattvas after the bhūmis and Buddhas do not wish to extinguish manas and not use it.