Does Manas Correspond with Meditative Concentration?

Wisdom encompasses not only the wisdom of consciousness but also the wisdom of the manas (mind-root). The wisdom of consciousness induces the wisdom of the manas, ultimately grounding it in the manas and storing it as seeds. In future lives, when conditions ripen, these seeds will sprout, giving rise to great wisdom. Without meditative concentration (dhyāna), only consciousness alone possesses wisdom; the manas cannot possess wisdom. This is because the manas clings to many objects, unable to concentrate its energy on contemplation and investigation. Consequently, it cannot realize the Dharma, does not comprehend the selflessness (anātman) of either the Mahāyāna or Hīnayāna, and is unable to give birth to wisdom.

If the manas lacks wisdom, it cannot eradicate the views of self (satkāya-dṛṣṭi), doubt (vicikitsā), and adherence to erroneous rites and vows (śīla-vrata-parāmarśa). Consequently, the future bonds of birth and death cannot be severed, nor can it correctly and rationally guide the practice of the six consciousnesses. No matter how much wisdom consciousness possesses, it is of little use. Consciousness may recognize the Tathāgatagarbha as real, all dharmas as illusory, and the five aggregates (skandhas) as selfless, but if the manas does not comprehend this, it cannot dispel ignorance (avidyā). If beginningless ignorance (anādi-avidyā) still exists, it will continue to induce the six consciousnesses to create actions rooted in ignorance. Consequently, the afflictions (kleśa) of greed, hatred, and delusion cannot be attenuated, much less subdued and eradicated. One cannot attain liberation of mind (cetovimukti) and liberation through wisdom (prajñāvimukti), nor exhaust the ignorance of a single thought (ekacitta-avidyā) and the dust-like ignorance (vāsanā-avidyā). One can neither transcend the three realms (triloka) nor ultimately attain Buddhahood.

Liberation primarily means liberating the manas from the bonds of birth and death related to the dharmas of the three realms, as well as from the attachments and bonds to all dharmas. When the wisdom of both consciousness and manas is fulfilled in the Hīnayāna aspect, one becomes an Arhat of the fourth fruit (caturtha-phala), liberated through wisdom (prajñāvimukta). When the wisdom of both consciousness and manas gradually becomes complete and perfect in the Mahāyāna aspect, the consciousnesses can be transformed into wisdoms (āśraya-parāvṛtti), and one ultimately attains Buddhahood. Therefore, this wisdom must ultimately be grounded in the manas.

Since great wisdom manifests not only in consciousness but also in the manas, and since the transformation of consciousness into wisdom involves both the transformation of consciousness and, more importantly, the transformation of the manas, then which consciousness is meditative concentration (dhyāna) associated with? Both consciousness and manas possess meditative concentration and are associated with it. Firstly, the manas hands the Dharma over to consciousness for contemplation. Consciousness is initially scattered but gradually gains concentration. Its contemplative practice (vipaśyanā) attracts the attention of the manas, whose focus gradually converges on the content contemplated by consciousness. Thus, preliminary concentration arises. Consciousness can then gradually focus intently on contemplative practice. As the attention of the manas strengthens, meditative concentration deepens, consciousness becomes increasingly focused, and contemplation becomes increasingly subtle and detailed. Based on this deep and subtle contemplation, the manas can understand the principles and thereby realize the Dharma. This is the method of inducing meditative concentration through contemplative practice, thereby enhancing the power of contemplation.

On the other hand, consciousness cultivates concentration, prompting the manas to reduce its clinging and concentrate its thoughts. Subsequently, when the manas decides to contemplate the meaning of the Dharma, consciousness concentrates its attention on contemplating and observing one Dharma principle. The content of consciousness's contemplative observation is transmitted moment by moment to the manas. The manas may or may not have decisive understanding (adhimokṣa) of the transmitted information; thus, it may or may not give birth to wisdom. Whether wisdom can arise also depends on whether the Thirty-Seven Aids to Enlightenment (bodhipakṣika-dharma) are complete, the state of practice regarding precepts (śīla), concentration (samādhi), and wisdom (prajñā), whether afflictions are subdued, whether the mind is pliable, and many other factors.

If one can contemplate single-mindedly and engage in deep, subtle, and detailed observation, it indicates that both consciousness and manas can concentrate their attention, and both possess a certain degree of concentration power. When the six consciousnesses manifest meditative concentration, the manas must necessarily be concentrated. If the manas lacks concentration, the meditative concentration of the six consciousnesses cannot possibly occur. This is because whether the six consciousnesses have thought or are thoughtless is determined by the manas. If the manas clings everywhere, desiring to perceive all objects of the six sense fields (ṣaḍ-viṣaya), unwilling to perceive only one object, it is fundamentally impossible for the six consciousnesses to be thoughtless or focused on a single object.

If the six consciousnesses, through hearing and practicing the Buddha Dharma, can influence and guide the manas, then the manas will also possess concentration. The concentration of the manas primarily means that the manas can concentrate on the Dharma, concentrate diligently on the Dharma of the selflessness of the five aggregates, concentrate on the Thirty-Seven Aids to Enlightenment, or concentrate on the Six Pāramitās of the Bodhisattva. Only when the manas becomes diligent can the six consciousnesses become diligent; if the manas is lazy, the six consciousnesses cannot be diligent. If the manas possesses the complete Thirty-Seven Aids to Enlightenment, the six consciousnesses will necessarily possess them. The manas is the commander who supervises and controls the six consciousnesses; the six consciousnesses are inevitably directed and dispatched by the manas. Therefore, the key to the path of cultivation lies entirely with the manas.

After the manas applies its attention and concentrates on the Dharma, the six consciousnesses can then concentrate on the Dharma without scattering. Only then, while focused on the Dharma, can the six consciousnesses apply attention to contemplative observation. Wherever the manas is concentrated, the six consciousnesses will be concentrated there. This is because the six consciousnesses follow the lead of the manas. The directing pointer of the manas commands the six consciousnesses every moment, instant by instant. If the manas is not concentrated, and it wields its pointer directing chaotically everywhere, can the six consciousnesses be concentrated? It is fundamentally impossible. Only if the manas diligently practices the Buddha Dharma can the six consciousnesses be diligent. Therefore, concentration primarily refers to the concentration of the manas, the concentration associated with the manas.

If the manas concentrates on practicing the Buddha Dharma, constantly mindful of contemplating the emptiness of the five aggregates, then the six consciousnesses can engage in contemplation. If the manas wishes to engage in Chan (Zen) meditation, considers the Dharma of the Tathāgatagarbha very important, and seeks to realize it, the manas will direct the six consciousnesses to practice Chan meditation. Only then can the six consciousnesses concentrate on the method of Chan meditation and diligently practice the Mahāyāna Dharma. Therefore, if the manas is not concentrated, the six consciousnesses have no concentration. In the specific meditative absorptions (dhyāna) cultivated through seated meditation, such as the Four Dhyānas and Eight Samāpattis, whose concentration is this mainly referring to? It is, of course, primarily that of the manas. If the manas is not subdued, if the manas is not concentrated on seated meditation but instead continues to perceive various dharmas everywhere, clinging to and thinking about other dharmas, with scattered and chaotic thoughts, it is impossible for the six consciousnesses to sit in meditation, cultivate concentration, and extinguish mental thoughts.

Therefore, whether it is the concentration of the Four Dhyānas and Eight Samāpattis, or the concentration focused on the Dharma, or the single-minded focus on the Dharma, it primarily refers to the manas. Only then can the six consciousnesses become concentrated, can the mind become tranquil, can discernment and thought (vitarka-vicāra) be extinguished, and even the mind-consciousness be extinguished. Only when the manas moves can the six consciousnesses move; where the manas points, the six consciousnesses will certainly strike. To subdue the six consciousnesses, one must subdue the manas; to subdue the five aggregates, one must first subdue the manas.

Attaining Buddhahood also primarily means successfully transforming the manas through habituation, enabling the manas to realize all dharmas, to know all dharmas, to exhaust beginningless ignorance and dust-like ignorance, and for the manas to perfectly possess precepts, concentration, and wisdom. Such a sentient being will inevitably become a Buddha. Who does this sentient being refer to? Precisely the manas. Therefore, the Vimalakīrti Nirdeśa Sūtra speaks of the mental activities of sentient beings; the Tathāgatagarbha understands the mental activities of sentient beings, primarily understanding the mental activities of the manas. Sentient beings are the manas; the manas is sentient beings. Since the manas takes the five aggregates as self, it is necessary to eradicate the view of self (satkāya-dṛṣṭi) in the manas.