The Dominance of Manas

If the mental faculty desires to drink water, the six consciousnesses will manifest to boil water, pour it, brew tea, and then deliver it to the mouth. If the mental faculty does not desire to drink water, the six consciousnesses will not manifest to perform these actions. Consciousness is perpetually subordinate to the mental faculty and can never become the master, because consciousness is a dhamma that is produced, its arising or non-arising determined by the mental faculty. It occupies a servile position, existing to serve the mental faculty, and moreover, must serve it well. If the service is unsatisfactory, the mental faculty becomes unsettled and may become agitated. When the mental faculty truly becomes agitated, consciousness sometimes feels bewildered. Consciousness is more rational than the mental faculty, while the mental faculty is more prone to emotional fluctuations. If the mental faculty wishes to hear a particular sound, consciousness must obey its command to discern that sound. If the mental faculty wants the six consciousnesses to manifest, they manifest immediately; if it does not want them to manifest, they do not appear; whatever way the mental faculty wishes the six consciousnesses to function, they must function accordingly.

If Buddhist study and realization are not applied diligently to the mental faculty, but only to consciousness, then dispelling ignorance within consciousness is futile, for once the effort ceases, consciousness ceases. If realization is sought only within consciousness, once attained, it ceases to exist, leaving the mental faculty still shrouded in ignorance, and we will continue to revolve in the cycle of birth and death. This is because the issue of birth and death lies with the mental faculty; the key point of the twelve links of dependent origination rests with the mental faculty. Cultivating consciousness is ultimately for the purpose of influencing and transforming the mental faculty. Consciousness acts like a mouthpiece, an advisor, and an assistant, helping the mental faculty make decisions and devise strategies, ultimately overturning the ignorance of the mental faculty and transforming it. Once the mental faculty is transformed, consciousness no longer needs to influence it, and the two can then unite harmoniously to perform wholesome actions.

Consciousness occupies a subordinate position; the mental faculty can use it or not use it. When not used, consciousness is nothing at all. Throughout history, countless people have focused solely on consciousness, yet have never found the true gateway. We always seek enlightenment, but without cultivating the mental faculty, enlightenment cannot be attained. No matter how profound the Buddha Dharma is, it must gain the acceptance of the mental faculty. Once the mental faculty accepts it, it becomes restrained and selectively directs the six consciousnesses to perform karmic actions; it no longer wishes to engage in meaningless activities. If the mental faculty perceives everything as meaningless, the six consciousnesses not only function less but also cease to arise. Finally, the mental faculty itself ceases to function and attains Nirvana.