The Mental Factors of the Manas from the Perspective of the Twelve Links of Dependent Origination

The three links taught in the twelve links of dependent origination—ignorance conditions volitional formations (avidyā-pratyayāḥ saṃskārāḥ), volitional formations condition consciousness, and consciousness conditions name-and-form—clearly reveal that the suffering of birth, aging, sickness, and death of sentient beings is all caused by the ignorance of the manas. Because of the manas's ignorance, sentient beings have wholesome and unwholesome karma and the cycle of the six realms of rebirth; thus the manas's ignorance encompasses all afflictions and possesses all afflictive mental factors. Because sentient beings have all afflictions, they have segmented birth-and-death (pariccheda-maraṇa) and transformational birth-and-death (parināma-maraṇa); and once the manas's ignorance is completely eradicated, sentient beings become Buddhas. At that time the manas possesses all wholesome mental factors, and they constantly accompany the manas in its operation, whereas previously they did not operate constantly—especially in the stage of ordinary beings, they rarely accompanied the manas in its operation.

To summarize: the manas possesses all mental factors, no fewer than the mind consciousness does. If the manas did not possess all afflictive mental factors, the mind would not be so heavily defiled, it would create less karma of birth-and-death, and feelings of suffering would be fewer. Yet for immeasurable kalpas, sentient beings have experienced all the suffering of birth-and-death and have created all karma of birth-and-death, which shows that the manas possesses all afflictive mental factors. If the manas did not possess all wholesome mental factors, the mind would not be completely and thoroughly pure, and one could not become a Buddha; yet all sentient beings will ultimately become Buddhas, so the manas possesses all wholesome mental factors. It is just that these wholesome and unwholesome mental factors do not constantly accompany the manas in its operation. In the manas of ordinary sentient beings, only the four great root afflictions—the view of self (satkāya-dṛṣṭi), self-conceit, self-grasping, and self-delusion—constantly and ceaselessly accompany the manas in its operation, never departing from it for even a moment. It can be seen that these four great root afflictions are the bane of the karma and suffering of birth-and-death; from these four great root afflictions are triggered the manifest activities of other afflictions, which appear at times and lie hidden at other times.

If the affliction of the view of self is severed, the other three root afflictions will also be gradually eradicated along with it; once the four great root afflictions are severed, all other afflictions will be completely eradicated along with them, and segmented birth-and-death will thereby be ended. Therefore, after sentient beings eradicate the view of self, the affliction of the view of self can neither constantly accompany the manas in its operation nor intermittently accompany it; and even after the afflictions of self-grasping and self-conceit are completely eradicated, they can neither constantly accompany the manas in its operation nor intermittently accompany it, but will never again accompany the manas in its operation. The same applies to the affliction of self-delusion: once it is completely eradicated, the manifest afflictions of the manas are fully severed, and at the end of life one can depart from the three realms and enter Nirvāṇa without remainder (Anupadhiśeṣa-nirvāṇa).

The wholesome mental factors of ordinary sentient beings' manas are not complete and cannot constantly accompany the manas in its operation; rather, they appear at times and are absent at other times, manifesting at times and hidden at others. Once the manas eradicates its afflictive mental factors, the wholesome mental factors will gradually become complete and will constantly accompany the manas in its operation; this is then the mental activity of a noble one, no longer the mental activity of an ordinary being. To summarize: in ordinary sentient beings, only the four great root afflictions constantly accompany the manas in its operation, while other afflictions appear at times and are absent at others, manifesting at times and hidden at others—this is exactly how the Yogācārabhūmi-śāstra discusses it. The wholesome mental factors of ordinary sentient beings' manas likewise appear at times and are absent at others, manifesting at times and hidden at others; after afflictions are eradicated and one becomes a noble one, the wholesome mental factors will frequently accompany the manas in its operation, and ultimately will constantly accompany the manas in its operation.

In recent decades, many people have grossly misunderstood the mental factors of the manas. The reason is severe insufficiency in meditative concentration (samādhi) and wisdom, making them unable to directly observe the mental activity of the manas; their comprehension is also not strong, and they have misunderstood the treatises of the bodhisattvas—a misunderstanding that has continued to the present day. Because the levels of meditative concentration and wisdom of the various great bodhisattvas vary, high and low, contradictions are inevitable among the bodhisattvas' treatises. If such a situation arises, one should give primacy to the treatises of Bodhisattva Maitreya, whose wisdom is the most profound; if there are Buddhist sūtras as corroboration, one should give primacy to the Buddhist sūtras. If there are no Buddhist sūtras to corroborate, then one should take genuine realization as the standard and facts as the standard, for facts, after all, speak louder than eloquence.