The Four Relationships Between Manas and Vijñāna

Psychological issues in individuals generally stem from problems with the mental faculty. When the mental faculty is chronically misunderstood, suppressed, and denied expression over a prolonged period, psychological problems arise, manifesting as various psychological symptoms. Addressing the psychological issues of the mental faculty relies on two primary methods: first, seeking help from others knowledgeable in psychology; second, relying on one's own consciousness. When consciousness clearly understands the psychological state of the mental faculty and possesses the methods, capability, and wisdom to resolve the issues, it can gradually guide and alleviate the mental and emotional disturbances of the mental faculty. This allows the mental faculties to become unburdened and liberated, eliminating depression and ensuring suppressed emotions are properly channeled.

Generally, the relationship between consciousness and the mental faculty can be categorized into four main types. The harmonious alignment between consciousness and the mental faculty falls into two scenarios, and their disharmony or misalignment also falls into two scenarios.

The first scenario: The mental faculty is virtuous, and consciousness is also virtuous. The two are harmoniously aligned in virtue. Consciousness does not contradict the mental faculty and can even enhance its virtuous nature. The result is unwavering virtue, wholehearted virtue, and thorough virtue—free from psychological issues. After performing virtuous deeds, the mind feels even more liberated. This is great virtue, capable of yielding great karmic retribution. The seeds of wholesome karma mature quickly, and the experience of wholesome retribution is swift.

The second scenario: The mental faculty is unwholesome, and consciousness is also unwholesome. The two are harmoniously aligned in unwholesomeness. Consciousness does not contradict the mental faculty in the slightest and even amplifies its unwholesome tendencies. Together, they engage in wholehearted, unhesitating unwholesome actions. After committing unwholesome deeds, they feel even more liberated and psychologically comfortable, experiencing no shame or remorse. While free from psychological problems, this constitutes great unwholesomeness. The seeds of unwholesome karma mature quickly, and the experience of unwholesome retribution is swift.

The third scenario: The mental faculty is unwholesome, but consciousness is virtuous. When consciousness is single-mindedly inclined towards virtue, the mental faculty feels uncomfortable and unwilling to be virtuous. However, compelled by environmental pressures, it is forced to act virtuously. This causes psychological issues for the mental faculty, which may later lead to regret. These psychological problems may sometimes be resolved, but sometimes they cannot. This constitutes genuine unwholesomeness disguised as superficial virtue; its essence is unwholesome. If the unwholesome force of the mental faculty is stronger than the environmental influence, and the virtuous force of consciousness is relatively weak—failing to influence the mental faculty or successfully permeate it—unwholesome karma will be created. This is genuine unwholesomeness. However, this is not always the case. If consciousness is positively influenced by a wholesome environment, becoming increasingly virtuous, it may infect the mental faculty, overcome its unwholesomeness, and potentially lead to the creation of wholesome karma in the future, ceasing unwholesome actions.

The fourth scenario: The mental faculty is virtuous, but consciousness, influenced by the environment, develops unwholesome inclinations. When the mental faculty is forced by environmental pressures to act unwholesomely, psychological shadows, suppression, and remorse arise. These psychological problems may sometimes be resolved through repentance and remediation, but sometimes they cannot be remedied, leaving the mental faculty psychologically burdened. This constitutes genuine virtue disguised as superficial unwholesomeness; its essence is not bad. If the virtuous force of the mental faculty is strong and the unwholesome force of consciousness is weak—unable to overcome the virtue or permeate it—the virtue of the mental faculty will ultimately prevail, leading to the creation of wholesome karma. However, this does not mean it will always be so. If the unwholesome environment persists and the unwholesome force of consciousness strengthens, the mental faculty may succumb to the unwholesome inclinations of consciousness and decide to create unwholesome karma. In this case, the mental faculty has been successfully permeated by unwholesomeness.