Which Is the Subject of Karmic Retribution: Manas or Vijnana?

Some say that since the manas (the seventh consciousness) does not perceive suffering or pleasure, it is not the subject who experiences retribution and thus does not bear karmic retribution. In reality, the manas is the subject who experiences retribution, while the six consciousnesses are merely the tools and agents through which the manas experiences retribution. This is because even when the six consciousnesses are absent, sentient beings are still within the state of karmic retribution. Regardless of whether the six consciousnesses exist or not, as long as sentient beings exist, their very existence is itself a form of retribution. Moreover, the physical body is the retribution body. It is because the manas takes the physical body as the self that the manas possesses a retribution body. Retribution falls upon the manas, causing the manas to experience it.

Firstly, the process of entering, abiding in, and emerging from the womb is the karmic retribution of the manas. Entering the womb for rebirth is the affair of the manas. The nature of the physical body and the living environment are matters of utmost concern to the manas; thus, karmic retribution pertains to what the manas cares about most deeply. Abiding in the womb, emerging from it, and the conditions of the living environment throughout one’s lifetime are also matters of utmost concern to the manas. Whether one experiences a lifetime of enjoyment or suffering is what the manas cares about most; therefore, the manas is the subject who experiences retribution. Secondly, death and the destination after death are matters of even greater concern to the manas. At the moment of death, the manas struggles, unwilling to die; even when afflicted with unbearable pain from illness, it refuses to decide to leave the physical body, refuses to exhale the final breath and abandon the body, and is unwilling to part from family and loved ones. Even if one becomes comatose (like a vegetative state), the manas is unwilling to depart and take on another physical body; it still clings to the faint activities of the five aggregates and continues to endure the suffering of karmic retribution.

The manas takes the suffering of the five-aggregate body as its own suffering, takes the suffering of the six consciousnesses as its own suffering, takes the pleasure of the five-aggregate body and the six consciousnesses as its own pleasure, and takes the sensations (vedanā) of the five-aggregate body and the six consciousnesses as its own sensations. However, even when the six consciousnesses are absent, the manas still must endure all sensations of suffering and pleasure, and all karmic retribution. For example, the pleasurable sensation experienced in the state of non-perception (asamjñi-samāpatti) and in the Heaven of Non-Perception (Asaññasatta) is experienced solely by the manas. The pleasurable sensation in the state of cessation (nirodha-samāpatti) is experienced solely by the manas; without the sixth consciousness (mano-vijñāna), the sixth consciousness does not experience it. The suffering sensation experienced during entering and abiding in the womb must be endured solely by the manas; without the sixth consciousness, it is not experienced. The suffering sensation at the time of death or unconsciousness must be endured solely by the manas; without the sixth consciousness, it is not experienced. When asleep, whether the sleep is peaceful or restless, comfortable or uncomfortable, it is experienced solely by the manas. Even if any accident occurs during sleep, such as being burned to death, etc., it is endured solely by the manas; without the sixth consciousness, it is not experienced.

Even when the sixth consciousness is present, any sensation experienced by the sixth consciousness is intimately connected to the manas. Everything endured by the sixth consciousness is equivalent to it being endured by the manas; the manas deeply cares about the sensations perceived by the sixth consciousness. This is because the sixth consciousness is one of the "selves" of the manas, it is possessed by the manas, and is an assistant and instrument of the manas. Retribution upon the sixth consciousness is equivalent to retribution upon the manas. The manas absolutely does not wish the sixth consciousness to suffer retribution, not even the slightest suffering. For example, parents are the heads of a household. All suffering and pleasure encountered by their children are also suffered or enjoyed by the parents. When others repay or retaliate against the parents, they may do so indirectly through repaying or retaliating against the children. Repaying the children is equivalent to repaying the parents; the children's honor, disgrace, life, and death are intimately connected to the parents.

The manas is the root from which the sixth consciousness arises; the sixth consciousness is born dependent on the manas as a condition. The manas is like the parent of the sixth consciousness. The sixth consciousness experiencing retribution is equivalent to the manas experiencing retribution. Therefore, when the five aggregates suffer, the manas seeks to avoid it; when the five aggregates experience pleasure, the manas clings to it greedily and cannot let go. In summary, the manas is the subject who experiences retribution, the true recipient of karmic retribution.