Consciousness and Manas: Who is the Commander?

A person intends to take a bus to destination A. Upon arriving at the bus stop, he finds Bus Route 1 and Bus Route 2. After examining the destination signs on both buses, his consciousness discerns that he should take Bus Route 2. He then decides to board Bus Route 2. After getting on the bus, he arrives at his destination.

Question: Does the manas (mental faculty) know what the consciousness knows? Is the decision to take Bus Route 2 made by consciousness or by manas? When boarding the bus, is it directed by consciousness or by manas?

Answer: Manas utilizes the six consciousnesses to discern the dharmas (phenomena) it wishes to discern. When manas contacts an object, consciousness arises. While consciousness discerns a dharma, manas continuously engages with it through contact, attention, sensation, perception, and volition. If manas ceases to contact a dharma, consciousness regarding that dharma vanishes. Therefore, the dharma known by consciousness is simultaneously known by manas, with the difference lying in whether the two consciousnesses’ understanding aligns.

Manas cannot discern subtle details, so consciousness discerns them on its behalf. Manas is incapable of analysis, reasoning, or judgment, so consciousness performs these functions for it. After manas becomes aware, it contemplates the matter itself. If its view aligns with that of consciousness, it approves consciousness’s judgment and decision. If they differ, it directs consciousness to reconsider, after which manas deliberates again. This constant deliberation by manas arises continuously. It scrutinizes all dharmas before granting approval, making its ultimate decision.

Question: When consciousness discerns that only Bus Route 2 reaches the destination, must manas also verify this truth? If manas cannot deliberate and verify this truth, can the destination be reached?

Answer: For manas to know the content discerned by consciousness, it must personally deliberate; it does not simply accept whatever consciousness says. The constant deliberation of manas serves precisely this function. Thus, manas possesses its own thoughts and wisdom; it is not a fool.

When consciousness discerns that only Bus Route 2 reaches the destination, manas may not necessarily know this truth. If manas cannot deliberate and verify this truth, the destination cannot be reached. This touches upon the wisdom of manas, the analytical capacity of consciousness, the presence or absence of afflictive obstructions, and also involves the issue of meditative stability.

When consciousness understands and knows many dharmas that manas does not comprehend, manas will delay making decisions and refrain from taking action. For example, regarding the act of giving (dāna), consciousness may feel it should be done, but if manas does not understand, it will be unwilling to act. By the same principle, when consciousness analyzes the five aggregates (skandhas) as suffering, empty, impermanent, and without self, if consciousness does so perfunctorily without careful contemplation and observation, manas—due to its poor analytical understanding—will fail to grasp this truth. It may also fear the actual state of non-self, unaware of its benefits, and thus prevent consciousness from further contemplating the matter.

Therefore, while some people’s consciousness may grasp a little of the non-self nature of the five aggregates, manas may not necessarily understand it. What consciousness realizes, manas may not necessarily realize. If manas fails to realize the non-self nature of the five aggregates, it cannot sever the three fetters. Consequently, all physical, verbal, and mental actions remain unchanged, and the issue of birth and death cannot be resolved.

Boarding the bus is decided by manas. Shouldn’t the great matter of birth and death also be decided by manas, rather than consciousness? The first bite of rice, the second bite of vegetables—all are decided by manas. Consciousness merely serves as an advisor. As for what to eat, what not to eat, and how much to eat, it is the master, manas, who makes the final decision.

In learning Buddhism to resolve birth and death, one cannot act like an ostrich burying its head in the sand and assume all is well. One must face the problem squarely, resolve it, and not avoid it. The great matter of birth and death cannot be evaded; it must be confronted and resolved to attain peace of mind.