The Meaning of "Constant" in the Constant Deliberation of Manas

Since the manas-indriya is also a phenomenon subject to birth and cessation, how should the "constancy" in its "constant and thorough examining and pondering" be understood? The term "constancy" carries two meanings: one refers to eternal existence without birth or cessation, everlasting and imperishable; the other denotes a state of remaining unchanged for an exceedingly long period, persisting consistently over a substantial duration. The first kind of constancy belongs to the eighth consciousness, which is absolute, incomparable, and free from birth and cessation. The second kind of constancy pertains to the manas-indriya, which is relative, signifying that its examining and pondering remain perpetually unchanged as long as the manas-indriya itself is not extinguished.

The constancy of the manas-indriya persists even after Buddhahood is attained, thus its examining and pondering nature exists as long as the manas-indriya itself remains. However, the fact that it is not extinguished does not mean it cannot be annihilated. Arhats and Pratyekabuddhas can completely annihilate the manas-indriya to enter nirvana without residue. Seventh-ground and higher Bodhisattvas, as well as all Buddhas, can annihilate the manas-indriya but intentionally choose not to do so. The manas-indriya arises from the seeds of consciousness transmitted by the eighth consciousness; it depends on the eighth consciousness for its birth and operation. It is not an originally existent, unproduced and unceasing dharma. Once the manas-indriya ceases to grasp at worldly phenomena of the three realms, the eighth consciousness stops transmitting the seeds of consciousness for the manas-indriya, and the manas-indriya is then extinguished. Therefore, the "constancy" in the manas-indriya's "constant and thorough examining and pondering" is only relative to the six consciousnesses and cannot be compared with the constancy of the eighth consciousness.