Examining the Function of the Mind-Root from the Observation of Pure Harmony

Jinghe: Sharing an observation experience while driving. This morning on my way to work, I was driving in the left lane of a two-lane road, closely following the car ahead. At that moment, a car in the right lane accelerated, and then the right lane became empty. My eyes involuntarily glanced to the right (this is actually the manas detecting the emptiness of the right lane and directing the eyes to observe more closely). After observing, it immediately grasped the mental dust (percept) of "empty right lane" (which felt like it occurred in the brain). Immediately afterward, a "force" arose in the pit of my heart (this force refers to the movement of hands and feet to change lanes; this should be the volition mental factor of manas?). If this force is observed, the hands and feet do not move; this force seems to be intercepted by the introspective power of the six consciousnesses. If it is not introspected, it will cause the hands and feet to act (this is actually the phenomenon of manas directing body consciousness through volition).

An interesting point in this entire process is that after grasping the mental dust "empty right lane," some people immediately change lanes, while others do not. How does this difference arise? This difference is caused by each individual's "view" being different. This "view" is very interesting.

Guan Wuwo: Manas changes lanes if it deems it necessary; if there is no such intention or it feels unsafe, it does not change. This depends on manas's experience and decision. Consciousness merely collects and analyzes information according to manas's intention and then hands it over to manas to decide. "View" should actually include both manas and consciousness, the joint function of the two consciousnesses. Manas' attention (manaskāra) arises first, then consciousness arises. Therefore, it is not easy to use consciousness to find manas; it requires more practice of deep and subtle observation in meditative concentration (samādhi).

Jinghe: Yes, that's the meaning. I just expressed this experience with the term "view." I find this view interesting, observing it... formless and imageless, fundamentally unobservable (I know that relying on the sixth consciousness to describe it barely allows it to manifest a semblance of form). Yet it acts behind every one of our bodily, verbal, and mental actions. Why does manas attend to "a" and not "b"? It is determined by this view (personal understanding).

Guan Wuwo: This is the mutual coordination of manas's mental factors (caittas) to judge and decide. It is the experience retained in manas since beginningless kalpas. The wisdom (prajñā) of manas is unimaginable to ordinary people. Most people are accustomed to using the wisdom of the present-life consciousness, which in samādhi obstructs the functioning of manas's wisdom.

Jinghe: What is the basis for the decision? It is precisely based on this view. The "judgment" you mentioned refers to the volition (cetanā) mental factor, right? But the influence of this view should take effect simultaneously with attention (manaskāra).

Guan Wuwo: In my observation practice, I find that consciousness interfering with manas is very obvious. There are the five universal mental factors (sarvatraga) and the five object-determining mental factors (viniyata). Mental factors generally function in mutual coordination. Therefore, after entering samādhi, I try not to pay attention to the arising phenomenal appearances (nimitta), as they easily distract manas's focus. Effective observation practice is much more difficult than entering samādhi, requiring much more time. Let's explore it slowly.

Jinghe: I think in observation practice, it's about using subtle consciousness to gradually guide changes in manas.

Comment: Their explorations are very good, and the direction is correct. Consistently practicing this observation will enhance both concentration (samādhi) and wisdom (prajñā). After observing the force in the pit of the heart, the hands and feet that originally intended to move cease and stop. If this force is not observed, the hands and feet will follow it into action. Why is this so?

Because the pit of the heart is very close to the heart. When manas mobilizes the body consciousness, it occurs at the location of the brain's nerve center. As soon as manas moves, the nerve center issues commands to the entire body through all nerves, and the heart is responsible for supplying blood. If manas has emotions, or if the emotions are relatively severe, the heart's blood supply is affected, requiring a large supply of blood. This causes changes in complexion. If the blood supply is insufficient, phenomena like shock can occur.

When abnormalities in the heart are felt, it generally means manas is experiencing some emotion or has some particular thought requiring more blood consumption, and the heart or the pit of the heart will react. People with weak heart function must strictly control the emotions of manas. Who controls it? It is controlled by rational, calm consciousness. Therefore, the role of consciousness is still very significant; it is usually much more rational than manas. In the stage of an ordinary being (prithagjana), the emotionality of manas is much more severe than that of consciousness, much like a child, requiring consciousness to comfort, soothe, and regulate it. After manas eradicates afflictions (kleśa), emotionality decreases more and more, wisdom increases more and more, and it becomes increasingly rational.

Most people know to use consciousness for observation practice. But can manas observe? When consciousness becomes extremely subtle, it can no longer observe. At that time, is there still observation? Can observation still occur? The Buddha realized the Way and attained Buddhahood in the fourth dhyāna (fourth meditative absorption). All great Bodhisattvas, Arhats, and Pratyekabuddhas accomplished all spiritual powers and mastery of the Way in the fourth dhyāna. Above the second dhyāna, the five sense consciousnesses cease, and consciousness becomes extremely subtle, unable to think. In the fourth dhyāna, consciousness becomes even more subtle. So how is the Way realized and spiritual powers initiated in the fourth dhyāna?

At the moment of genuine enlightenment (kenshō) and genuine realization of the fruit (phala), does manas rely on consciousness to realize the Way, or does consciousness rely on manas to realize the Way? Which of the two consciousnesses realizes the Way first, or do they realize it simultaneously? Of course, if it is intellectual understanding (解悟), whether Mahayana or Hinayana, it is the function of consciousness. It is the result of consciousness analyzing, thinking, reasoning, speculating, organizing, and inducing. Manas is largely unaware of these results and does not agree with them. Therefore, manas continuously doubts, the nature of the mind cannot transform, and bodily, verbal, and mental actions also cannot transform.

At the beginning of the practice of the Four Foundations of Mindfulness (四念处观行), observation always starts with consciousness. When concentration (samādhi) arises, it slightly involves manas to some extent. Now, one should train oneself to make the observational function of consciousness weaker and weaker, gradually letting manas take over. Consider how to accomplish this work.