The Master-Servant Relationship Between Manas and Vijñāna

All dharmas are required by the master that is the mind root. The six consciousnesses serve the master, the mind root, and must obey its commands, although the master sometimes also listens to the servants' opinions and suggestions. For example, if the mind root wants to drink water, the Tathagatagarbha discerns this and then gives rise to the six consciousnesses to create and perform the act of drinking water. The mental consciousness is responsible for considering how to drink water, determining the entire procedure and steps. Afterwards, it works together with the body consciousness and eye consciousness to take a cup and pour water. Whatever kind of water the mind root wants to drink, the mental consciousness must prepare that kind of water. Whenever the mind root wants to drink, the mental consciousness arranges for it to happen then. Finally, the six consciousnesses together drink the water, completing the work of drinking water. It should be said that the seven consciousnesses or eight consciousnesses together complete the work of drinking water.

If the mind root does not want to drink water, the six consciousnesses will not arise to create and perform the act of drinking water. The mental consciousness is never as important as the mind root. The mental consciousness is a dharma generated anytime and anywhere based on the needs of the mind root, decided by the mind root. It holds a subordinate position, serving the mind root, and must serve the mind root well. If the mental consciousness cannot serve the mind root well, the mind root will become unhappy, feel uncomfortable, and may even become emotionally agitated, depressed, troubled, or mentally unstable. If the mental consciousness seriously defies the mind root for a prolonged period, the mind root may develop psychological problems, such as mental confusion, schizophrenia, or go insane.

If the mind root wants to hear sounds, the six consciousnesses must be generated to discern the sounds. Wherever the mind root points, the six consciousnesses must go to handle matters. However, during the process, the mental consciousness can randomly provide suggestions to the mind root or make requests. If the mind root approves, they can proceed accordingly. The six consciousnesses must all obey the instructions of the mind root. If the mind root has thoughts regarding the six dusts, the six consciousnesses must appear to realize the mind root's thoughts. If the mind root has no thoughts and does not want to create or perform anything, the six consciousnesses will not appear. This master, the mind root, has great authority. Often, the six consciousnesses are unknowingly dispatched by the mind root to run about busily, blindly doing many things without understanding what is happening. The mind root dictates how the six consciousnesses should create and perform, and they must do so accordingly.

If, in our cultivation and realization of the Buddha Dharma, we exert effort only on the mental consciousness and not on the mind root, once the effort is used up, the mental consciousness ceases, yielding no result. If we seek to realize the fruition only on the mental consciousness, once the realization is complete, it ceases, also yielding no result. In future lives, we will still continuously revolve in the cycle of birth and death, driven by ignorance. Merely destroying ignorance on the mental consciousness is useless because the ignorance of the mind root is the fundamental ignorance. The issue of birth and death lies in the ignorance of the mind root; the root of the twelve links of dependent origination is the ignorance of the mind root. Therefore, when we initially exert effort on the mental consciousness, it is to influence and edify the mind root. The mental consciousness is like a mouthpiece, a tool for relaying messages. It can also help the mind root analyze and think, ultimately allowing the mind root to confirm and thereby change itself. This is the most fundamental and ultimate purpose of learning Buddhism and practicing cultivation.

Once the mind root changes, the function of the mental consciousness to influence and edify also ends. Thereafter, the mind root can lead the mental consciousness to exclusively create wholesome karma. The mental consciousness belongs to a subordinate position, acting as an advisor and messenger. Most of the time, the mind root can use it, but on rare occasions, it may not use it. When not used, the mental consciousness is nothing at all. For example, if we want to ask a leader for help with a matter, first we must have a secretary understand and clarify the matter thoroughly. The secretary is like the mental consciousness. The secretary then reports clearly to the leader. Only after the leader understands what it is about can they decide to help us, and the matter is accomplished.

The mental consciousness is like a gatekeeper. If we want to enter to see the leader, we must pass through this gatekeeper. But if we linger at the gatekeeper, unable to pass the checkpoint, we will never see the leader. Throughout history, many Buddhists have revolved around the mental consciousness, never finding the entrance. We always think about wanting to attain enlightenment, but we guard the mental consciousness, circling outside, not entering the mind root to let it cultivate and realize, and thus cannot attain enlightenment. If the gatekeeper allows us to see the leader, but the leader says no, then we cannot see the leader to resolve the matter. Whatever the gatekeeper says is useless; only the leader's permission allows entry to resolve the matter. Therefore, no matter how excellent the Buddha Dharma is, we must let the mind root cultivate, realize, and confirm it, letting the mind root realize the selflessness of the five aggregates and realize the Tathagatagarbha. Once the mind root realizes this, it will forever lead the six consciousnesses to follow the right path, perform wholesome karma, and attain wholesome results.