Dharmas That the Mind Consciousness Cannot Observe Do Not Mean They Do Not Exist

There are some differences between the analysis of the manas and that of the mind consciousness. The mind consciousness analyzes in a relatively subtle manner, with clear lines of thought, whereas the manas is unable to be meticulous and precise; it can only know the general outline, consider things roughly, and grasp a coarse picture. If there are dharmas that the manas cannot contact, then the six consciousnesses are even less able to contact and discern them. The manas can see all dharmas; all dharmas are the object-aspect of the manas. The mind consciousness can see the five aggregates and the eighteen realms, and the manas can see them even more so; therefore, the five aggregates and the eighteen realms are the object-aspect of the manas.

If the manas has various kinds of feeling, can the mind consciousness observe them? For example, take a mute eating goldthread—feeling the bitterness but not speaking it. Can others know that he feels it is bitter? The bitterness is felt by his own mind; others can only guess. If no one even knows that the mute ate goldthread, he does not even have a chance to guess. If the person eating the goldthread has lost his sense of taste, he will not feel the bitterness, and others' guess that he feels it bitter will certainly be wrong. When the mind consciousness lacks wisdom, its guesses about the mental activities and feelings of the manas will also often be wrong.

All the actions of the manas must be expressed through the mind consciousness; only then can the mind consciousness, or others, know them. If the manas cannot express itself through the mind consciousness, can we conclude that the manas has no particular mentality or mental activity? If a dharma is unknown to the mind consciousness and cannot be observed by it, does that mean the dharma does not exist? Obviously not. Ordinary beings cannot observe the tathāgatagarbha, yet they say the tathāgatagarbha does not exist and is not real—this is not speech in accord with reality. Likewise, when the mind consciousness cannot observe the mental state of the manas and yet passes a definitive judgment on the manas, that is equally inappropriate. Pre-bhūmi bodhisattvas (pūrvabhūmika bodhisattva), without the teaching of bodhisattvas who have realization, cannot directly observe the mental state of the manas through valid direct perception; for them to pass a definitive judgment on the manas is inappropriate—especially for those who have not yet attained enlightenment. Only after innate afflictive obstructions have been eliminated, and after the mind consciousness and the manas have accomplished the transformation of consciousness into wisdom, can the mind consciousness, with some wisdom, gradually and directly observe the functioning and mental state of the manas; yet even then it may not be able to observe very much or very accurately.