The Relationship Between Manas and Vijnana Is Like That Between the Eye and Eyeglasses

The relationship between the fundamental mind (manas) and consciousness is analogous to that between the eyes and eyeglasses. When the eyes cannot clearly perceive certain things, eyeglasses are needed to assist in discernment. Once the eyeglasses assist in discerning the content, the eyes assume that they themselves have discerned it. However, for some coarser, easily distinguishable things, the eyes can discern them independently without the aid of eyeglasses, just as consciousness does not need to arise. There are many instances when the eyes discern alone without relying on eyeglasses; similarly, the fundamental mind is indeed capable of independently discerning numerous dharmas (phenomena). Consciousness remains unaware of this portion of content, yet this unawareness does not mean the fundamental mind fails to discern those dharmas.

Therefore, regarding all dharmas, the fundamental mind holds absolute initiative and control. All dharmas must serve the fundamental mind and be utilized by it, including consciousness.

If the eyes are soiled, can merely cleaning the eyeglasses ensure clear discernment? Since beginningless time, the fundamental mind has been shrouded in ignorance (avidyā), giving rise to various erroneous views due to this ignorance. If only consciousness is made to sever the view of self and realize the mind's true nature, if only the ignorance of consciousness is eliminated, can it ensure that the false master of all dharmas attains purity of mind? Can it ensure that the master handles and engages with all dharmas with wisdom?

When vision is unclear, should one treat the eyes or repair the eyeglasses? Many who study Buddhism remain only at the stage of repairing the eyeglasses, unwilling or unable to take the further step of treating the eyes. After cleaning the eyeglasses, the eyes must also be cleansed; otherwise, vision remains unclear. Similarly, after consciousness becomes clear, the fundamental mind must also attain clarity; otherwise, ignorance persists.

Since the relationship between the fundamental mind and consciousness is as described, the mental activities and nature of sentient beings primarily refer to those of the fundamental mind. The ignorance of the fundamental mind, its clarity, and its associated mental factors (caittas) are of utmost importance. If the mental factors of the fundamental mind were free from ignorance and entirely luminous, further cultivation would be unnecessary, and consciousness would not hold significant function. It would be like the ox having returned home — the cowherd, having completed his task, can finally rest.