The Relationship Between Intuition and Zen Meditation

The final state of Chan investigation is a "searching and examining" state devoid of linguistic forms, meaning it has penetrated to the manas (mental faculty), which actively participates in the investigation. Intuition is precisely the function of the manas, its inherent awareness, its perception. Language struggles to articulate this clearly because the manas does not correspond directly with language. The intuitive function of the manas is potent and relatively accurate, which is why many people trust their intuition.

All questions arising in the mind belong to dharma-dust (mental objects). When the Tathāgatagarbha (Buddha-nature) manifests this dharma-dust, the manas is the first to contact and perceive it, giving rise to awareness. Some dharma-dust the manas can grasp roughly, though not in detail or specificity. The manas then guides the mano-vijñāna (consciousness) to contact the dharma-dust again, enabling careful observation and analysis of the problem. Sometimes, the mano-vijñāna must commence its thinking and analysis along the direction perceived by the manas before finally clarifying the issue. Often, when the mano-vijñāna follows the intuitive direction of the manas in its thinking, problems are resolved swiftly and with greater accuracy.

Chan practice and investigation involve the mano-vijñāna and manas working together to clarify a problem. The mano-vijñāna requires the cooperation of the manas's intuitive function, while the manas requires the logical thinking and analytical data from the mano-vijñāna. The manas uses this data, along with its own perception and verification, to settle the matter definitively.

Maintaining that intuitive perception continuously constitutes both meditative concentration (dhyāna) and the activity of investigation, penetrating deeply into the manas. Most people have experienced this, but they neither understand it nor know how to utilize it. During deep investigation, deliberate thinking and analysis by the mano-vijñāna are not employed; instead, the manas is engaged in a profound, subtle contemplation. He (the manas) cannot express this contemplation, as He does not correspond with words or language. With only the slightest cooperation from the mano-vijñāna, primarily guided by the manas, this is the state of investigation. When the mano-vijñāna is primary, it is a state of thinking and analysis, which is a more superficial level than the state of investigation. This thinking state serves as the preparatory expedient (upāya) for Chan practice, after which the state of investigation can subsequently arise.