The Master-Servant Relationship Between Manas and Vijñāna

All dharmas are required by the master known as the manas (mind-root). The six consciousnesses exist to serve this master and must obey its commands, though the master may occasionally heed the suggestions and opinions of its servants. For example, when the manas desires to drink water, the tathagatagarbha discerns this and gives rise to the six consciousnesses to perform the act of drinking. The mental consciousness (mano-vijñāna) is responsible for planning how to drink, determining the entire procedure and sequence of steps. It then works with the body consciousness (kāya-vijñāna) and eye consciousness (cakṣur-vijñāna) to pick up a cup and pour water. The type of water the manas wishes to drink is what the mental consciousness must prepare; the time the manas wishes to drink is when the mental consciousness must arrange it. Finally, the six consciousnesses together drink the water, completing the task of drinking. It should be said that the seven consciousnesses, or even the eight consciousnesses, together accomplish the work of drinking.

If the manas does not desire to drink water, the six consciousnesses will not arise to perform the act of drinking. The mental consciousness is never as important as the manas. The mental consciousness is a dharma generated anytime, anywhere based on the needs of the manas, determined by the manas. It holds a subordinate position, serving the manas, and must serve the manas well. If the mental consciousness fails to serve the manas properly, the manas will become displeased, feel uncomfortable, and may even become emotionally disturbed, depressed, troubled, or mentally unstable. If the mental consciousness severely contradicts the manas for a prolonged period, the manas may develop psychological problems, such as mental confusion, schizophrenia, or insanity.

When the manas wishes to hear sounds, the six consciousnesses must be generated to distinguish the sounds. Wherever the manas points, the six consciousnesses must go to handle matters. However, during the process, the mental consciousness can spontaneously offer suggestions or make requests to the manas; if the manas approves, the actions can proceed accordingly. The six consciousnesses must all obey the commands of the manas. If the manas has intentions regarding the six sense objects (six dusts), the six consciousnesses must manifest to realize the manas's intentions. If the manas has no intention and does not wish to create anything, the six consciousnesses will not appear. This master, the manas, holds great authority. Often, the six consciousnesses are unconsciously dispatched by the manas to run around busily, blindly performing many tasks without understanding why. The manas dictates how the six consciousnesses must create, and the six consciousnesses must create accordingly.

If, in our cultivation and realization of the Buddha Dharma, we exert effort only on the mental consciousness and not on the manas, once the effort ceases, the mental consciousness extinguishes, yielding no result. If we seek to realize the fruition (attain enlightenment) and only realize it within the mental consciousness, once the realization is complete, it extinguishes, again yielding no result. In future lives, we will still revolve endlessly in the cycle of birth and death, driven by ignorance. Merely shattering ignorance within the mental consciousness is useless, because the ignorance of the manas is the fundamental ignorance. The issue of birth and death lies in the ignorance of the manas; the root of the twelve links of dependent origination is the ignorance of the manas. Therefore, our initial exertion on the mental consciousness is aimed at influencing and transforming the manas. The mental consciousness acts like a mouthpiece, a tool for relaying messages. It can also assist the manas in analysis and contemplation, ultimately allowing the manas to confirm and thereby transform itself. This is the most fundamental and ultimate purpose of learning Buddhism and practicing cultivation.

Once the manas is transformed, the transformative influence of the mental consciousness comes to an end. Thereafter, the manas can lead the mental consciousness to exclusively create wholesome karma. The mental consciousness occupies a subordinate position, acting as an advisor and messenger. Most of the time, the manas can use it; very rarely, it may not use it. When not used, the mental consciousness is nothing at all. For example, if we wish to ask a leader for help with a matter, we must first have a secretary understand and clarify the matter thoroughly. The secretary is like the mental consciousness. The secretary then reports clearly to the leader. Only after the leader understands the situation can they decide to help us, and the matter is then accomplished.

The mental consciousness is like a gatekeeper. If we wish to enter and see the leader, we must pass through this gatekeeper. But if we linger at the gatekeeper, unable to pass the checkpoint, we will never see the leader. Throughout history, countless Buddhists have remained circling within the mental consciousness, never finding the entrance. We constantly think about wanting to attain enlightenment, yet we guard this mental consciousness, circling outside without entering the manas to allow the manas to cultivate and realize. Thus, we cannot attain enlightenment. If the gatekeeper permits us to see the leader, but the leader says no, then we cannot meet the leader to resolve the issue. Whatever the gatekeeper says is useless; only the leader's permission allows entry to resolve the matter. Therefore, no matter how excellent the Buddha Dharma is, we must allow the manas to cultivate, realize, and confirm it, enabling the manas to realize the selflessness of the five aggregates and realize the tathagatagarbha. Once the manas realizes this, it will forever lead the six consciousnesses on the right path, performing wholesome deeds and attaining wholesome results.