The Fundamental Transformation of All DharMas Lies in the Power of Manas

This phenomenon often occurs: after becoming friends with someone, the two people never deliberately imitate each other, yet不知不觉 their tones of voice, gestures, and catchphrases become increasingly similar, and people often say, "You two are looking more and more alike." In psychology, this phenomenon is called "synchronization tendency." If you are with someone you dislike, no matter how long you stay together, this resemblance will never occur; it only appears between two people who like and appreciate each other. The most obvious example is within a family—between parents and children—who resemble each other greatly in living habits, speech and silence, and even in facial features.

The principle behind this is that when one person takes delight in another, the manas accepts that person. Through long-term contact, their thoughts, words, and actions gradually converge. When the manas inwardly acknowledges and accommodates the other person, upon seeing the other's voice, appearance, and smile, the manas unconsciously learns from them and becomes similar to that person.

When the mind transforms, the appearance can transform; when minds are the same, appearances can also be the same. Practicing Buddhism and cultivating the path is also a process of continually changing one's appearance. If one's appearance has not become more honest, simple, steady, and kind, if it has not become more dignified and approachable than before, then the practice has not taken effect and the mind has not changed. Because when the manas changes, the seeds change, and this can prompt the tathāgatagarbha to change one's external voice, appearance, and smile. If only the mind consciousness changes while the manas does not, then the tathāgatagarbha cannot bring about changes in a sentient being's inner and outer aspects, because the seeds have not changed.

In this change, first the mind consciousness accords with the other person, and then the mind consciousness influences the manas; when the manas changes, karma changes. Because the manas is the determining consciousness, it can exert a decisive influence on all dharmas, and the tathāgatagarbha complies with the determining consciousness. If the mind consciousness and the manas are not in accord, just observe: in the end, which one does the tathāgatagarbha comply with? According to whose decision is the result produced? Of course, it still complies with the manas, cooperating with the manas's decision. This shows that the manas possesses power and can cause the tathāgatagarbha to change all dharmas.