Are Bodily, Verbal, and Mental Actions Created by Consciousness or by Manas?

All physical, verbal, and mental actions are fabricated by consciousness, driven by the ignorance of the ālayavijñāna (storehouse consciousness). If the ālayavijñāna were free from ignorance, it would not impel consciousness to fabricate actions tainted by ignorance. This is explained in the Twelve Links of Dependent Origination: The ignorance of the ālayavijñāna causes the arising of the volitional mental factor (cetanā) within it, leading to the decision to engage in physical, verbal, and mental actions. After the ālayavijñāna makes this decision, the consciousness (manovijñāna) and the five sense consciousnesses arise, carrying out actions that align with the mental tendencies and choices of the ālayavijñāna. Here, the ālayavijñāna is the master, while consciousness merely follows its regulation. For example, when a five-year-old child goes out to buy soy sauce, it is at the instruction of an adult; the adult manages household provisions at home and sends the child to buy more when supplies run low. Similarly, an employee's work is assigned and distributed by a supervisor, and the employee must comply with the supervisor's management. Likewise, the operation of various sectors in society is deployed by the nation's top leadership core, and subordinate units must carry out their work according to the directives of the higher leadership departments, without defying orders.

Superficially, the physical, verbal, and mental actions of sentient beings appear to be fabricated by consciousness and the five sense consciousnesses. In essence, however, they manifest the intent and assertions of the ālayavijñāna, reflecting its habits and tendencies. The coordinated functioning of the five aggregates depends on the harmonious operation of one master and one servant. If they fail to operate harmoniously, it may lead to mental dissociation and breakdown of the ālayavijñāna, resulting in psychosis. Of course, when the ālayavijñāna lacks understanding regarding certain dharmas, it may lose its own ideas and assertions, instead following the opinions and views of consciousness. At times, it may even follow blindly, without fully comprehending what consciousness advocates. In such instances, the strength of consciousness becomes apparent. If the ālayavijñāna possesses wisdom, consciousness cannot surpass it in strength; the ālayavijñāna will always remain the master, making its own decisions.