Dual Personality is the Multiple Aspects of Manas

When a person has dual personalities, is it that consciousness and manas each possess one personality, or that manas has two personalities? When the first personality manifests, the physical, verbal, and mental activities are one way; when the second personality manifests, the physical, verbal, and mental activities are another way. The two personalities differ or may even be diametrically opposed, as if they were two distinct individuals.

Why does the phenomenon of multiple personalities occur? It arises because manas harbors multiple psychological needs and desires that cannot be reconciled with one another, thus giving rise to multiple personalities to fulfill various desires or to manifest different temperaments. In other words, when one cannot satisfy one's own desires, when multiple temperaments cannot coexist harmoniously, and when diverse experiences cannot be integrated and blended together, there is no alternative but to form multiple personalities to serve each desire and self. Manas becomes excessively entangled, unable to resolve its contradictions, and thus forcibly splits itself into two or more.

From the phenomenon of multiple personalities, one can gain an early understanding of the transformation bodies (nirmāṇakāya) and enjoyment bodies (saṃbhogakāya) of the Buddhas and Bodhisattvas. The enjoyment body is the body manifested by manas, while the transformation body is an emanation, a manifestation of the six consciousnesses produced by the volition of manas. The differing physical, verbal, and mental activities of dual personalities are equivalent to the differing functions of multiple emanations of the six consciousnesses. The transformation bodies of the Buddhas and Bodhisattvas have different identities and perform different functions. The vow-power of Avalokiteśvara Bodhisattva is such that he manifests in whatever form is suitable to deliver sentient beings and expounds the Dharma accordingly. "Whatever form" refers to countless transformation bodies, formed by the volition of manas to deliver sentient beings. A single Bodhisattva may manifest two or more identities in the world, and these physical bodies may not be aware of each other.

The vow-power of the Buddhas and Bodhisattvas is vast and profound. A single physical body is incapable of realizing so many, so great, and so deep vows; thus, they must manifest countless transformation bodies to fulfill their numerous vows. Manas is the sovereign consciousness. Provided it possesses sufficient merit, meditative concentration, physical capacity, and vow-power, it will sovereignly divide itself, manifesting numerous sets of six consciousness bodies. Each set of six consciousness bodies has its own set of physical, verbal, and mental activities; many sets of six consciousness bodies have numerous such activities, each differing from the others, yet all are governed by the same manas and tathagatagarbha. The personalities of multiple personalities, however, belong to different facets, different temperaments, different volitions, or different aspirations of the same manas.

After studying Consciousness-Only (Vijñaptimātratā), everyone should be able to become a psychological counselor, a psychologist, a psychological therapist, or engage in psychological research and guidance. You will perceive others' psychological states at a glance; no one will be able to hide from you or deceive you. You will master others' psychology and skillfully guide them. Worldly people are none other than manifestations of greed, hatred, and delusion, all clinging to the five aggregates as self. Unable to see through the phenomenal world, they naturally cannot resolve psychological problems. By engaging in contemplation and observation, you will integrate all Dharma principles, clearly discern future trajectories, feel optimistic about the prospects of Buddhist practice and realization, and perceive a radiant future.