Evidence That Manas Is Not Upekkhā (Part II)

If the mental faculty were equanimous like the ālaya-vijñāna, it should remain unmoved by all states, just like the ālaya-vijñāna. Regardless of what state arises before it, it should be unshakable as a golden lotus seated upon purple-gold, neither grasping at pleasant states nor rejecting unpleasant ones, making no distinctions in the mind between the good or evil, beautiful or ugly aspects of any state. Consequently, it would not prompt the six consciousnesses to engage in actions driven by greed, hatred, or delusion born of liking or disliking, nor would it act impulsively. When encountering situations, it would not flare up in rage, lashing out with fists and feet, nor would it display joy openly, dancing with excitement. It should remain consistently calm and indifferent towards everything.

If the mental faculty were indifferent and equanimous in all circumstances, it would be free from afflictions. There would be no need to subdue mental afflictions through contemplation and practice. It would be perpetually pure, never leading the six consciousnesses to create karmic actions of greed or hatred, nor giving rise to thoughts and emotions such as joy, delight, attachment, anger, jealousy, resentment, and so forth. In that case, the mental faculty would possess impartiality; its mind would be equal towards all states, without deviation, treating friends and foes with uniform equality, making no distinction between them, being fair and just. It would neither delight in the pure land of Ultimate Bliss nor loathe the defiled land of Sahā; it would neither desire to become a Buddha or patriarch nor seek to depart from the three realms and enter Nirvāṇa.

If the mental faculty were equanimous, it should itself be liberated like the ālaya-vijñāna. Neither wholesome nor unwholesome states could bind it; it would be unaffected by all states. This would be a liberated mind. However, the actual situation is not like this. The mental faculty is heavily burdened with afflictions of greed, hatred, and delusion. Its greedy nature cannot free itself; its hatred cannot save itself. It is tightly bound by the dharmas of the three realms, especially the three lower realms, unable to break free. Therefore, it is said that the mental faculty is not merely equanimous; it experiences all three feelings (pleasant, unpleasant, and neutral), with equanimity being the least frequent.

Often, it becomes inexplicably emotional. Whether happy or unhappy, the conscious mind does not know why or where the happiness or unhappiness comes from. Sometimes the conscious mind tries to figure out the reason, yet no matter how much it ponders, it cannot understand, because the mental faculty is truly elusive. When one is so happy that it shows on their face, the conscious mind says, "I shouldn't let others see I'm happy," yet they still cannot help but feel excited. Who is this that is so joyful and happy, whom the conscious mind cannot restrain? It is the pleasant feeling of the mental faculty. The conscious mind often struggles to control it, and the mental faculty itself cannot control its own emotions.

For instance, regarding certain matters, the conscious mind desperately wants to endure, yet ultimately cannot help but erupt emotionally, losing control. This is the result of the mental faculty experiencing the unpleasant feeling of depression and distress. Sometimes, regarding certain matters, one feels extreme terror. The conscious mind advises: "Don't be afraid, it's no big deal, nothing will happen." Yet the terror persists. Who is this that is terrified and uncontrollable? The terror of the mental faculty is not easily subdued; at this time, the mental faculty is experiencing unpleasant feeling. When one is so happy that it shows on their face, the conscious mind says, "I shouldn't let others see I'm happy," yet they still cannot help but feel excited. Who is this that is so joyful and happy? It is, of course, the pleasant feeling of the mental faculty, which the conscious mind finds difficult to control.