Contemplating the Thoughts of the Mind Consciousness and the Manas in Meditative Concentration

Question: Shortly after sitting down in meditation, I first feel my body slowly becoming settled, and my breathing becomes very faint. At the same time, I notice thoughts constantly popping up, but my consciousness does not run off following the thoughts. Sometimes it feels like being in a dream—every thought seems accompanied by a vague image, though "image" is really more like a shadow, flashing by as the thoughts arise and cease, like sleeping while awake. Does this state count as entering meditative concentration (samādhi)? Should I concentrate my attention on a single point to reduce the thoughts?

Answer: This situation is a state of meditative concentration. Only when the mind has settled down can one notice one's own thoughts, and only with the support of meditative power can one refrain from running off after thoughts. Only with the support of meditative power can one carefully observe thoughts, feeling that they are as unreal as a dream, feeling that thoughts are as illusory as shadows. After this state persists for a period of time, the thoughts will gradually decrease. Whether or not the thoughts can be controlled, as long as meditative concentration continues to deepen, the thoughts will gradually diminish and may even disappear entirely. When meditative concentration is relatively stable, one can then deeply and subtly contemplate and investigate the meaning of the Dharma, sorting out clearly the threads of the Buddhist teachings one has learned, and then focus one's mind on making key breakthroughs. 

In meditative concentration, thoughts can be discovered—who is doing the discovering? Who discovers whose thoughts? This discovery is the discovery made by the mind consciousness, discovering that the thoughts arising from the manas appear one by one, going from vague to clear. This shows that meditative concentration enables the mind consciousness to discover thoughts that were previously undiscovered, and to observe them with increasing clarity—this is the function produced by meditative power. If the mind consciousness follows along with the thoughts of the manas, and the mind consciousness discovers this, it is called the introspection of the mind consciousness, which is self-validating cognition (svasaṃvedana); discovering the thoughts of the manas is the function of self-cognition (svasaṃvitti). 

That the mind consciousness no longer runs off after the thoughts shows that the mind consciousness and the manas can be separated from each other, and moreover that they mutually restrain, mutually perfume, and mutually influence each other. When the depth of practice is relatively profound and the mind is more refined and wise, one can discern which consciousness is defiled by afflictions, which consciousness appears somewhat purer, or whether both are defiled, or both somewhat pure. One can also discern who exactly can restrain whom, who can influence whom, who can perfume whom. Originally it was the manas that was more heavily defiled and could drag the mind consciousness along; now, with meditative concentration strengthened, the mind consciousness has awakened and no longer follows the manas. What will happen going forward? Continue cultivating concentration, and the thoughts of the manas will become fewer and fewer, the mind will become purer and purer, and the defilements will become lighter and lighter. At this point, thinking about problems will be very deep and meticulous, with clear and distinct threads of reasoning, and wisdom will be elevated.

When the manas grasps at objects, it drags the mind consciousness along, causing the mind consciousness to constantly grasp at objects without cease. The manifestation of the manas's grasping is unceasing thoughts and a troubled, agitated mind. If you say the manas grasps at objects, many people will acknowledge it; but if you say the manas has thoughts, they will object, because many people simply do not know what the meaning of grasping at objects is—they can only recite from books and cannot rely on the Dharma, saying the manas has no mental factor of memory (smṛti). But in fact, if the manas had no mental factor of memory, the mind would not be disturbed—neither good nor bad things could occur. In the worldly realm, such a being would be like an idiot; in terms of cultivation, it would mean the mind was already extremely pure and meditative concentration very deep. Only by actually engaging in contemplative practice (vipaśyanā-caryā) on one's own body, mind, and world will wisdom arise, knowing how things truly are—having wisdom in accordance with reality, knowing things as they really are. Reciting from books is relying on people, not relying on the Dharma. The Dharma requires one's own truthful observation; once observation yields wisdom, the Dharma will be realized.