Demonstrating the Non-neutral Nature of Manas through the Twelve Links of Dependent Origination

The Twelve Links of Dependent Origination: Ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name-and-form... The first link is ignorance, which serves as the primordial driving force for the creation of the universe. From this force, all things in heaven and earth sprout forth, enabling the functioning of the five-aggregate living beings. This is the origin of the birth-and-death cycle of the five-aggregate body, representing the ignorance of the sovereign manas (the mental faculty of volition). The second link is volitional formations. Due to ignorance, the manas generates mental formations, desiring to create actions, much like the stirring before the creation of heaven and earth. Once the mental formations of ignorance stir, subsequent actions inevitably follow. These mental formations fully encompass the three karmic natures: virtuous, unvirtuous, and neutral (neither virtuous nor unvirtuous). Even virtuous actions contain the nature of ignorance. Without ignorance, worldly good deeds would not be performed, and the mind would remain pure and free from fabrication. The third link is the six consciousnesses. Because the mental formations of the manas stir and make the choice to create physical, verbal, and mental actions, the six consciousnesses arise to cooperate with the manas in producing these actions. The fourth link is the karmic seeds left behind after the six consciousnesses create physical, verbal, and mental actions. These karmic seeds determine the birth of name-and-form in future lives. The physical, verbal, and mental actions of sentient beings, characterized by the three karmic natures (virtuous, unvirtuous, neutral), arise and create according to conditions. Karmic seeds are thus deposited into the ālaya-vijñāna (storehouse consciousness) continuously according to conditions and time, causing the cycle of birth and death to revolve ceaselessly. The three-natured physical, verbal, and mental actions stem from the mental formations of the manas and are determined by them. Therefore, how could the mental formations of the manas possess only a neutral nature, devoid of virtuous or unvirtuous mental formations? If this were the case, the chain of birth and death in the Twelve Links of Dependent Origination would have no basis for perpetual connection; birth and death would necessarily cease, and rebirth would surely end. The mental formations of the manas are the driving force behind the physical, verbal, and mental actions of the six consciousnesses. The virtuous or unvirtuous nature of the six consciousnesses must necessarily originate from the virtuous or unvirtuous mental formations of the manas, governed and determined by them; they cannot be separated from the manas's virtuous or unvirtuous mental formations. And the virtuous, unvirtuous, or neutral mental formations of the manas all arise because of the ignorance inherent in the manas itself. Whether virtuous or unvirtuous, it is still ignorance; neutral is also ignorance. Without ignorance, the karmic actions of birth and death and the karmic seeds would necessarily perish, and the cycle of birth and death would cease forever. If the manas were not virtuous, the six consciousnesses would have no basis for creating numerous virtuous actions such as giving and upholding precepts; sentient beings would thus have no way to ascend to heavenly realms to enjoy blessings and pleasures. If the manas were not unvirtuous, the six consciousnesses would have no basis for creating various unvirtuous actions like killing and arson; sentient beings would also have no cause to fall into the three lower realms to suffer retribution. Some might say this is determined by the virtuous or unvirtuous mental formations of the mental consciousness. But where does the mental consciousness possess such great power to exercise sovereignty, usurping the manas's authority as the host? Moreover, if the manas had no mental formations, the mental consciousness would have no basis for arising at all. The arising or non-arising of the mental consciousness entirely depends on the choice of the manas. If the manas does not choose, the mental consciousness has no opportunity to arise. How then could it create virtuous or unvirtuous physical, verbal, and mental actions, thereby reversing the sequence of the Twelve Links of Dependent Origination? If such reversal were possible, would that not mean the Buddha taught the Dharma incorrectly? When virtuous mental formations arise in the manas, it necessarily desires to create virtuous karma. The six consciousnesses will then conform to the manas's choice, arise, and create virtuous karma to fulfill the manas's wish. The six consciousnesses are subordinate to the manas and serve it; they cannot have independent actions. The same principle applies when the six consciousnesses create unvirtuous karma. Therefore, it is said that the manas is not merely of neutral nature; it fully possesses both virtuous and unvirtuous potential. Only thus can the six realms of rebirth exist, and the Buddha could accordingly expound the Dharma of the Twelve Links of Dependent Origination.