How to Accurately Understand the Functional Role of Manas

Why do some people always believe that the seventh consciousness, manas (the mental faculty), is incapable of anything? It is because the vast majority can only perceive the superficial functions of consciousness (mano-vijnana) and fail to see the functions of manas. Consequently, they attribute all functions of the five aggregates (skandhas) to consciousness alone, overlooking and negating manas’ role as the sovereign consciousness. They do not realize that manas is the precursor of all dharmas (phenomena). The very emergence of all dharmas, the fact that consciousness can contact, perceive, and process them, is entirely the result of manas’ decisions. Manas is the head of the household of the body composed of the five aggregates.

If an incapable and useless entity were to be in charge, one can imagine what such a household would be like. Yet, in the world, there are extremely many people of great merit and wisdom whose bodies of five aggregates perform vast amounts of wholesome and wise deeds—all results led by manas. Even in animals, the function of manas is remarkably superior, beyond comparison with the six consciousnesses. Consider this: in any group, large or small, why do subordinate members follow the arrangements and directives of a leader? Is it solely due to authority, or is there nothing else? If the leader were incompetent and utterly useless, yet the members obeyed unquestioningly, wouldn't these members be even weaker and more incapable?

A national president or head of state cannot possibly be like their subordinates, excelling in every specific task or skill, nor can they take on all the work of their subordinates. They stand at the commanding height, overseeing the entire situation, and cannot engage in specific tasks. You cannot say that just because the head of state does not personally address specific matters of the public, does not perform specific tasks, and is not proficient in technical skills, they are not working. As the leader, they need to take an overall view, make comprehensive arrangements, and operate with a division of labor distinct from their subordinates, each fulfilling their responsibilities and working in harmony to manage the entire nation.

The same applies to a body of five aggregates. Manas stands at the commanding height, governing the whole. It cannot, like consciousness, engage in the meticulous and detailed perception of specific sense objects—thinking, reasoning, organizing, summarizing, counting, analyzing, scrutinizing—with extreme precision and thoroughness. Its energy does not permit this. Only when meditative concentration (dhyana) reaches a certain level, eliminating many unimportant matters, can its energy become concentrated and vigorous. Only when its energy is great can it replace the functions of the six consciousnesses and eliminate them. The manas of ordinary beings (prithagjana) can only use the six consciousnesses to handle specific matters and respond to specific sense objects; otherwise, the six consciousnesses would have no reason to exist.

Manas is the consciousness that constantly discerns and reflects; it works diligently and operates ceaselessly without interruption. Why then do some say manas is nothing and serves no purpose? Those who consider consciousness important and manas unimportant fail to recognize who the leader is, who plays the decisive role, and whose work is more demanding. Because the leader remains deeply hidden and unseen, they believe the leader does not exist, or they mistake the employees for the leader. A leader may not understand technology. When a technician submits a technical project, the leader, though lacking understanding, still examines and reviews it, ultimately approving it for experimentation. The leader still does not comprehend the process or the results of the experiment. Manas is the leader—the decision-maker. Consciousness is the technician, providing technical services to the leader. Therefore, with the services of consciousness, manas need not handle every matter personally.