The Struggle Between Consciousness and Manas

A rational person often experiences conflicts between consciousness and the manas (mental faculty), especially after studying Buddhism. Once consciousness comprehends certain principles, conflicts and contradictions between the two can arise, leading to hesitation in consciousness. This occurs because consciousness, having grasped some truths and possessing rational thinking, develops its own ideas, viewpoints, and opinions. However, the manas remains trapped within its habitual tendencies accumulated over countless kalpas (eons) and has not yet broken free. Consequently, it stubbornly clings to its habits and resists, resulting in a conflict and stalemate between the two.

When a beginner in Buddhism, whose manas has not yet been imbued with the teachings and does not understand the benefits of studying Buddhism, encounters adverse conditions, the manas tends to reject the idea of studying Buddhism. Meanwhile, the conscious mind has already perceived the various benefits of studying Buddhism and thus enjoys learning and practicing it. This leads to a conflict between them, creating a state of stalemate where consciousness becomes hesitant. The desire to study Buddhism must come from the conscious mind because it comprehends the principles, whereas the manas does not yet understand them. The conscious mind learns about the many benefits of studying Buddhism through the teachings and interactions with other practitioners—this is the knowing of the conscious mind. However, since the manas does not yet fully grasp this principle, it retreats at the slightest difficulty and decides to stop learning.

The desire to stop learning comes from the subconscious, instinctive manas, which subtly suggests this to the conscious mind. However, the conscious mind, because it understands the principles, may be quite resolute, disregarding the manas's suggestions, or it might hesitate and deliberate further. Therefore, these two minds frequently engage in struggle. This so-called struggle means that the conscious mind understands the principles and knows what should be done, but the manas does not know and does not want to do it. This is because the manas has ingrained habits; it is accustomed to ease and laziness, often unwilling to do many things, and it does not yet correspond with the mental factor of diligence (vīrya).

Because the conscious mind has studied the Dharma, it knows that heedlessness is undesirable, that comfort is not beneficial, and that one should not crave comfort and ease; it understands that diligent study of Buddhism is preferable. Therefore, since the two mental faculties do not agree, they engage in an internal struggle. The mind deliberates back and forth. Of course, the entity that deliberates back and forth and remains indecisive is primarily the manas, though the thinking function of consciousness also operates alongside it. The thinking of consciousness is more apparent and easier to observe, while the deliberative nature of the manas is extremely difficult to perceive. Hence, the manas is said to be the hidden consciousness, buried too deep. The final outcome depends on which of the two gains the upper hand. If the conscious mind has been deeply imbued (through study and practice) and can withstand the inertia of the manas, it will argue based on principle and, through its thinking activity, persuade the manas, which will then decide to persist in studying Buddhism.

If the habitual tendencies of the manas gain the upper hand, the conscious mind has no choice but to comply with the manas's inclinations because, after all, the manas is the master and has the final say. If the conscious mind fails to persuade the manas, it must follow the manas's command. The conscious mind then thinks, "Fine, if it doesn't want to study, then let it be," and thus becomes lax. Therefore, our conscious mind must diligently study the Buddha Dharma and comprehend more principles to enlighten, instruct, and persuade the manas. Through the thinking of the conscious mind, the manas comes to understand that studying Buddhism is indeed meaningful and beneficial, deciding that studying Buddhism is still the better choice. Then, no matter what adverse conditions are encountered, the manas will decide to persist in studying Buddhism.

As one continues to study, the manas gradually comes to understand the principles. It realizes the true benefits, and its habits will slowly transform. The more principles the manas comprehends, the closer it comes to realization in the end. This so-called realization means the manas truly understands and knows that it is indeed so; only this is called realization. If the manas does not know, and it is merely the knowing of the conscious mind, that knowledge is superficial, lacks decisive power, and cannot be called realization.

Even if consciousness knows many principles, its effect is limited because it must be submitted to the manas for approval; the manas must pass it before it can be implemented. After consciousness comprehends a principle, it submits a report; once the manas examines it and confirms it is indeed correct, approves it, then we can sever the view of self (sakkāya-diṭṭhi) and illuminate the mind (realize the true mind). Therefore, cultivation ultimately comes down to cultivating the manas. Initially, we cultivate the conscious mind. Once the principles understood by the conscious mind are actualized in the manas, any Dharma can be realized.