The Relationship Between Manas and Mind Consciousness in Cultivation and Realization

Constant Practice: Regarding the use of the sixth consciousness, it is best to exercise restraint. While the right mindfulness arising from the sixth consciousness does have a conditioning effect on the mind faculty (manas), this effect is ultimately limited. Severing the ignorance of the mind faculty ultimately relies on the mind faculty's own observation and awakening. Prolonged use of the sixth consciousness, even when it generates right knowledge and right view, will increase the laziness, dependency, and rigidity of the mind faculty. The sixth consciousness is like a guide dog, and the mind faculty is the blind person. If the blind person always relies on the guide dog, even while walking the correct path, the blind person remains blind. Once the guide dog is gone, the blind person will inevitably fall into an abyss.

Therefore, when the conditioning effect of the sixth consciousness on the mind faculty reaches the point where the mind faculty shows interest in or questions a specific Dharma principle (such as "the five aggregates are not-self"), the mind faculty should be allowed to investigate this topic. At this point, the sixth consciousness can temporarily step back; that is, the guide dog can rest. The blind person must find a way to open their own eyes, which requires the power of meditative concentration (dhyāna). Once the mind faculty investigates and confirms the truth without doubt within concentration, it is like the blind person suddenly opening their eyes and regaining sight. If this happens, will the blind person still need the guide dog? Is this not what the great masters of the Chan school meant by "abandoning consciousness (the guide dog) to use the mind faculty (the eyes that have regained sight)"?

The problem now is that many people always prefer to use the sixth consciousness to learn Buddhist theoretical knowledge, which is like continuously training the guide dog's ability to recognize the path, while the eyes of the mind faculty, the blind person, remain blind. Therefore, once the sixth consciousness has learned some Buddhist theoretical knowledge, one should not continue to study more extensively; it should stop there. At this point, the sixth consciousness should guide the mind faculty to investigate; this is the true practice and realization. From a certain perspective, the more Buddhist theoretical knowledge someone learns now, the more eloquently they can discuss it, really just means their guide dog is smarter. As for the blind person themselves, they only become increasingly blind and more dependent on the guide dog's assistance.

Commentary: This extensive passage essentially clarifies the relationship between the mind faculty and consciousness in Buddhist practice and realization. It also elucidates the fundamental issue of Buddhist practice and realization. The metaphor of the mind faculty as the blind person and consciousness as the guide dog is apt, making the relationship between the two exceedingly clear. Thus, the root and focus of practice lie with the mind faculty. Consciousness plays an assisting role; its duty is to assist the master in practicing and realizing spontaneously and consciously. Only with the assistance of consciousness and through independent autonomy can the mind faculty achieve its goal.