Does Manas Participate in the Transformation from the Object of Real Nature (性境) to the Object Bearing Essence (带质境)?

Question: In the text, "the essential object is altered from the very beginning of transmission, changed into the sense-object visible to the seventh consciousness, and when it enters the five sense organs and the supreme faculties, it is altered again"—regarding the essential object being changed into the sense-object visible to the seventh consciousness: 1. At this point, the visible sense-object is an object bearing essence (not yet having entered the supreme faculties). In this process of alteration, does the manas participate in the change? 2. Is the process as follows? The tathāgatagarbha takes in the particles of the essential object into the manas, transforming them into an object bearing essence; at this time, the tathāgatagarbha also releases the seeds of the manas-vijñāna into the object bearing essence; the three conjoin, producing the manas-vijñāna; the manas-vijñāna contacts the object bearing essence and cognizes the sense-object. Is this correct? 

Answer: The manas is the second transforming consciousness, so the alteration of dharmas is certainly related to the manas; however, exactly how the manas participates in the change of dharmas cannot be observed at present. When the tathāgatagarbha takes in the particles of the essential object, they become an object bearing essence, and the manas, relying on the tathāgatagarbha, can contact the object bearing essence. It is not that the tathāgatagarbha deliberately transmits the object bearing essence to the manas, nor does the tathāgatagarbha deliver the seeds of the manas-consciousness to the object bearing essence so that the manas may contact it.