The Five Universally Active Mental Factors of Manas Include Perception and Mindfulness

Some say the manas has no perception or recollection, yet all eight consciousnesses possess mental factors such as attention, contact, sensation, perception, and volition. Even the eighth consciousness has perception—how much more so the manas, with its strong grasping nature—how could it lack perception? The five consciousnesses of eye, ear, nose, tongue, and body all have perception and grasping nature; how then could the manas lack perception? If the manas had no perception, no discernment or grasping nature, it would be unable to further make decisions or choices based on perception, and how could subsequent dharmas arise? Therefore, the manas must possess the mental factor of perception (saṃjñā) for all dharmas to manifest in the mind, enabling survival in the mundane world. Only in the cessation attainment (nirodha-samāpatti) does the manas cease the mental factor of perception, allowing it to peacefully enter samādhi. Only within this samādhi can the manas cease the mental factor of volition (cetanā), the five aggregates body cease, and one enter the remainderless nirvāṇa, liberated from the three realms.

As for recollection, the eighth consciousness also possesses it. The Sixth Patriarch states in the Platform Sutra: "True Suchness is neither recollecting nor not recollecting." Although the eighth consciousness itself has no recollection, all dharmas are recollected by the eighth consciousness, even though it lacks the mental activities of the seven consciousnesses. The Verses on the Structure of the Eight Consciousnesses state that the five consciousnesses of eye, ear, nose, tongue, and body also possess recollection, capable of recollecting the five sense objects. Since the manas is far more active and agile than the five consciousnesses, it should certainly possess recollection; it cannot be more clumsy or rigid than them.

If the manas had no recollection—if it recollected no dharma whatsoever—the eighth consciousness could not cooperate with the manas to give rise to the mental consciousness, give rise to the five consciousnesses, or create according to the manas' thoughts, nor could it give rise to all other dharmas. Only when the manas recollects dharmas does the eighth consciousness cooperate with the manas' recollection and choices to give rise to the mental consciousness for discernment, recollection, imagination, analysis, judgment, reasoning, or contemplation. Without the manas' recollection, the mental consciousness would be incapable of action, and might not even arise at all.

The function of the manas' recollection: for example, if the manas constantly recollects thoughts of becoming wealthy, it prompts the mental consciousness to rack their brains for ways to get rich, seizing every opportunity. If the manas lacked this mental recollection, the mental consciousness would not engage in such creation. Genuine practitioners' manas lack such recollections, and their minds remain pure. However, practitioners' manas possess the recollection of cultivating the path—every recollection is directed toward practice, and the mental consciousness thinks only of the Buddha Dharma. Some people's manas constantly recollect thoughts of leaving home to cultivate the path, prompting the mental consciousness to continually prepare for ordination. Some people's manas intensely recollect thoughts of rebirth in the Pure Land of Ultimate Bliss, constantly recollecting the Buddha's name; thus, the mental consciousness constantly recalls the Buddha's name, whether vocalized or silent. They may even foresee the time of death and sense Amitābha Buddha touching their heads to offer solace.

If the manas recollects thoughts of someone, constantly recalling that person, then the mental consciousness will manifest that person's image. One might even dream of that person, or unexpectedly encounter them in broad daylight—all this is recollected by the manas, with the tathāgatagarbha lending ample assistance. If the manas worries about certain people or matters, one might lie awake at night or sleep restlessly. When the manas is preoccupied, the mental consciousness cannot completely cease; it always arises to help the manas ponder matters. In the morning, the manas will also prompt the mental consciousness to rise early to avoid missing anything.

The definition and concept of recollection encompass not only recollecting past people and events but also include recollecting future people and events. People and events that did not exist may appear and occur simply through the manas' constant recollection. This phenomenon happens to everyone, as the saying goes: "Speak of Cao Cao and he appears." Recollect someone, and they appear; recollect something, and it happens; wish for something in the heart, and it manifests. Why is this so? Because the tathāgatagarbha understands the manas and attends to its needs. Whenever possible, the tathāgatagarbha does not let the manas recollect in vain—even recollecting evil deeds can cause them to manifest. Therefore, some elders advise their children: "Do not speak inauspicious words, nor think inauspicious thoughts in your heart. In all matters, think toward the good."

Malign speech and curses stem from the manas' resentment toward others; if the mental power is strong enough, they can materialize. Yearnings for the future also fall within the scope of the recollection mental factor. With powerful recollection and sufficient merit, the recollected people and events will surely manifest. "All wishes are fulfilled" and "thoughts materialize"—both result from the power of recollection. With the tathāgatagarbha assisting in realizing these recollections, the manas must necessarily recollect good deeds and virtuous matters; then auspicious events will occur, and wholesome aspirations will be fulfilled.