The Struggle Between the Mind Consciousness and the Manas

A rational person often experiences situations where the mind consciousness and the manas struggle and contend with each other. Especially after studying Buddhism, once the mind consciousness understands certain principles and reasons, conflicts and contradictions between the two are even more likely to arise, with the mind consciousness wavering in indecision. This is because the mind consciousness has understood some principles and has rational thinking, so it has its own ideas, views, and opinions, while the manas still remains within the habitual patterns it has followed through countless kalpas and has not broken free from them. Therefore, it will cling to its habits and stubbornly resist, and so the two will come into conflict and reach a stalemate.

When a beginner in Buddhism whose manas has not yet been cultivated does not understand the benefits of studying Buddhism, as soon as he encounters adverse conditions, he no longer wants to study Buddhism; but the mind consciousness has already experienced the various benefits of studying Buddhism, and so it delights in practicing and cultivating. Thus the two come into conflict and reach a stalemate, and the mind consciousness becomes hesitant and indecisive. The one who wants to study Buddhism is certainly the mind consciousness, because the mind consciousness understands the principles, while the manas has not yet understood them. Through studying Buddhism and through contact with other Buddhist practitioners, the mind consciousness comes to know that studying Buddhism has many benefits—this is the knowing of the mind consciousness. But the manas does not yet quite understand this principle, so when it encounters even a little difficulty, the manas shrinks back and decides not to study anymore.

The one that does not want to study is the subconscious, subconscious-level manas; He is hinting to the mind consciousness. But the mind consciousness, because it has understood the principles, may be relatively resolute, disregarding the manas's hints, or it may also waver somewhat and deliberate further. So these two minds are constantly struggling with each other. This so-called struggle is that the mind consciousness understands the principles and knows what should be done, but the manas does not know, and He does not want to do it that way. Because the manas has habitual tendencies, He is accustomed to ease and comfort, accustomed to laziness, and does not want to do many things; He also does not accord with the mental factor of diligence.

Because the mind consciousness has studied the Dharma, it knows that indulgence is not good, that ease and comfort are not good, that one cannot crave comfort and leisure, and that diligent study of Buddhism is better. So the two consciousnesses do not agree, and the two must engage in an internal struggle, deliberating back and forth in the mind. Of course, the one that deliberates back and forth without being able to make up its mind is the manas, and there is also the mind consciousness's thinking function operating together with it. The mind consciousness's thinking is relatively obvious and easy to observe, while the manas's deliberative nature is very difficult to observe; therefore it is said that the manas is the hidden consciousness, buried too deep. As for the final outcome, it depends on which of the two prevails in strength. If the mind consciousness has been cultivated rather deeply, it can withstand the manas's inertia and argue from reason; through thinking activity it can persuade the manas, and the manas will then decide to persist in studying Buddhism.

If the manas's habitual tendencies prevail, the mind consciousness has no choice but to comply with the manas's habits, because after all it is the manas who is in charge and has the final say. If the mind consciousness fails to persuade the manas, it must obey the manas's command. The mind consciousness then thinks: if we are not going to study, then so be it—and so it slackens off. Therefore, our mind consciousness should study more Buddhist teachings and understand more principles, so as to enlighten, instruct, and persuade the manas. Through the mind consciousness's thinking, the manas comes to know that studying Buddhism is actually like this, that it makes sense, and that studying Buddhism is better after all. Then, no matter what adverse conditions arise later, the manas will also decide to persist in studying Buddhism.

As one studies on and on, the manas comes to understand the principles; He knows that it is actually good like this, and His habitual tendencies will gradually transform. The more principles the manas understands, the more he can ultimately realize them. So-called realization means that the manas has understood that the principle is indeed so—only that is called realization. If the manas does not know, and it is only the mind consciousness's knowing, that is very superficial and has no decisive effect, and it is not called realization.

Even if the mind consciousness knows many principles, its effect is not great, because matters must go to the manas for approval; only when the manas passes them can they be put into practice. After the mind consciousness understands a principle, it submits the report; when the manas reviews it and finds that it is indeed this principle, He gives the final approval, and then we can eliminate the self-view and awaken to the true mind. Therefore, cultivation, in the end, is the cultivation of the manas. At the beginning, one cultivates the mind consciousness; once the principles understood by the mind consciousness are implemented in the manas, any dharma can be realized.