The Relationship Between Manas and Vijñāna

The root is the basis of reliance and dependence, just as a great tree depends on its roots for life. A child relies on the father for existence and sustenance, yet is directly born from the mother. Visual consciousness arises dependent on the eye faculty, the six consciousnesses arise dependent on the six faculties, and mental consciousness exists dependent on the mental faculty. However, the six consciousnesses are directly born from the Tathāgatagarbha (Buddha-nature), whereas the six faculties serve merely as the fundamental condition for the birth of the six consciousnesses.

All matters must be traced to their root; only by finding the root and resolving the fundamental source can problems be thoroughly solved. To resolve the cycle of birth and death since beginningless time, to eliminate ignorance, and to cleanse the seeds of defiled karma, we must trace matters back to their source. We cannot focus solely on the branches and leaves, merely pruning them, for they will regrow. To prevent the branches and leaves from growing again, cutting off the root will thoroughly solve the problem. The mental faculty is the root of mental consciousness; the mental faculty determines mental consciousness and governs the direction of the six consciousnesses. Only by resolving the issues of the mental faculty can we solve the problems of the six consciousnesses. Although resolving the issues of the mental faculty requires mental consciousness to act as a precursor and assistant, the solution must ultimately be implemented within the mental faculty itself.

Countless people fail to understand the relationship between the mental faculty and mental consciousness. They all believe mental consciousness is the ultimate reality, focusing their efforts solely on mental consciousness. Yet, even if issues of mental consciousness are addressed, if the mental faculty remains unresolved, the mental faculty will continue to determine the cultivation and actions of mental consciousness—like weeds growing back—meaning the problem remains unsolved.

Despite repeatedly explaining and emphasizing such a simple issue, the mind remains shrouded in fog. What exactly is obscuring the mind? Could it be that the dharmas habituated in the past truly lack the wisdom for self-reflection, preventing a change in one's own cognition? Why, on the path to Bodhi, is there reluctance to take even one step further?