The Four Relationships Between Manas and Vijñāna

Psychological issues in individuals generally stem from problems with the manas (the mental faculty). When the manas is consistently deprived of understanding and catharsis, and suppressed over a prolonged period, psychological problems emerge, manifesting as various psychological symptoms. Addressing the psychological issues of the manas relies on two main approaches: first, seeking help from others knowledgeable in psychology, and second, relying on one's own consciousness (vijñāna). When the consciousness clearly understands the psychological state of the manas and possesses methods, capabilities, and wisdom to resolve the issues, it can progressively guide and alleviate the psychological emotions of the manas. This allows the manas to open up, resolve mental knots, eliminate depression, and find relief for suppressed emotions.

Generally, the relationship between the manas and consciousness can be categorized into approximately four types. The harmonious alignment between consciousness and manas falls into two scenarios, while the disharmonious or non-aligned relationship also divides into two scenarios.

The first scenario: The manas is wholesome, and the consciousness is also wholesome. The two are harmoniously aligned in wholesomeness; the consciousness does not oppose the manas and can even enhance its wholesomeness. The result is unwavering wholesomeness, wholehearted and unreserved wholesomeness, wholesomeness from within to without. There are no psychological issues; performing wholesome deeds brings even greater psychological ease afterward. This is great wholesomeness, capable of yielding great wholesome karmic results. The wholesome karmic seeds ripen quickly, and the wholesome retribution is received swiftly.

The second scenario: The manas is unwholesome, and the consciousness is also unwholesome. The two are harmoniously aligned in unwholesomeness; the consciousness does not oppose the manas in the slightest and even enhances its unwholesomeness. Together, they engage in unwholesome actions wholeheartedly and unreservedly, without hesitation. After committing unwholesome karmas, they feel even more relieved and psychologically comfortable, experiencing no shame or remorse, and having no psychological issues. However, this is great unwholesomeness; the unwholesome karmic seeds ripen quickly, and the unwholesome retribution is received swiftly.

The third scenario: The manas is unwholesome, but the consciousness is wholesome. When the consciousness is wholeheartedly inclined toward wholesomeness, the manas feels uncomfortable and unwilling to be wholesome. However, compelled by environmental pressures, it is forced to act wholesomely, leading to psychological issues in the manas. Afterwards, regret may arise. This psychological issue can sometimes be resolved, but sometimes it cannot. This belongs to truly unwholesome but superficially wholesome; its essence is unwholesome. If the unwholesome force of the manas is stronger than the environmental force, and the wholesome consciousness is relatively weak, failing to influence the manas or permeate it successfully, unwholesome karmas will be committed. This is true unwholesomeness. However, this is not always the case. If the consciousness is positively influenced by a wholesome environment, becoming increasingly wholesome, and successfully influences the manas, overcoming its unwholesomeness, it may commit wholesome karmas in the future and cease unwholesome actions.

The fourth scenario: The manas is wholesome, but the consciousness, influenced by the environment, harbors unwholesome inclinations. When the manas is forced by the environment to act unwholesomely, psychological shadows, suppression, and remorse arise. This psychological issue can sometimes be remedied through repentance and rectification, but sometimes it cannot be remedied, leaving a lasting psychological knot in the manas. This belongs to truly virtuous but superficially unwholesome; its essence is not bad. If the wholesome force of the manas is relatively strong, and the unwholesome force of the consciousness is weak, unable to overcome the wholesomeness or permeate it, the wholesomeness of the manas ultimately prevails, leading to the commitment of wholesome karmas. However, this does not mean it is always so. If the unwholesome environment persists and the unwholesome force of the consciousness strengthens, the manas may also submit to the unwholesomeness of the consciousness and decide to commit unwholesome karmas, meaning the manas has been successfully permeated by unwholesomeness.