How to Determine Whether a Conclusion Is Derived from Mind-Consciousness Analysis or Manas Deliberation

Is the conclusion that 1+1 equals 2 derived through thinking with the mind consciousness, or reached through the deliberation (manasikāra) of the manas? The conclusion that 1+1=2—if you can be very certain of it, with sound reasoning and evidence, clearly and distinctly knowing the principle behind it—then it is a conclusion reached by the manas. If, however, you can calculate that 1+1=2 but do not know what the principle behind it is, and cannot explain it clearly, merely knowing that this is the conclusion, then it is a conclusion the mind consciousness arrived at by referencing or comparing against theories it has learned—much like rote memorization. Otherwise, why would scientists still need to research in depth why 1+1 equals 2? Of all the knowledge we have learned from elementary school through university, how much of it has actually been personally verified? Although we passed every exam, perhaps even scoring one hundred points, what exams test is the understanding and memorization of knowledge, the amount of knowledge one has mastered; very little of it tests personal verification. Only the content of laboratory work involves personal verification, and only after entering society does one encounter personal verification. That is why many top students often struggle to adapt after entering society, unable to keep up with its pace and unable to apply what they have learned.

What is worked out solely through the mind consciousness's thinking and analysis cannot eradicate doubt; when conditions arise, doubts will multiply, and one will no longer trust one's former conclusions. Therefore, conclusions derived through the mind consciousness's thinking and analysis are not firm. When the master has doubts, the master is the one in charge; when the master has his own position, at critical moments he will reject and discard the assistant's conclusions. This is precisely why many people who, through the mind consciousness alone, realize the fruits and see the mind continue to regress repeatedly. The mind consciousness's thinking and analysis can proceed without the support of meditative concentration (samādhi), and can occur in a state of scattered mind; but the deeper the meditative concentration, the more refined, accurate, precise, and accordant with principle the mind consciousness's thinking becomes. Yet no matter how refined, accurate, and accordant with principle it is, it is still not a conclusion the manas has reached by itself, and therefore it is not called personal realization. It lacks the virtue of eradication, brings no real benefit, and cannot withstand birth and death.

The mind consciousness's thinking can often be perceived and observed by the mind consciousness itself, and can be discovered by it; compared with the manas's deliberation, it is relatively shallow and coarse. The manas's deliberation is relatively deep and hidden, not easily discovered, yet it can continue thought after thought without interruption. Only when doubt is very deep will the manas deliberate in order to resolve the doubt. This brings us to meditative concentration: continuity thought after thought means there is meditative concentration. Being able to remain settled on the investigation of the doubt is concentration. No matter when, no matter what one is doing, whether awake or asleep, the question remains in the mind; if one cannot figure it out, one may even become agitated, unable to eat or sleep well, as if one had lost one's soul.

When the mind consciousness is coarse, it has no awareness or perception of the manas's deliberation and cannot detect it; it cannot discover the affairs within its own mind, does not know what it truly wants or what it truly intends to do, and cannot grasp its own mental workings. That is why so many people cannot discover the manas, do not understand the manas, cannot master the manas, and cannot observe the manas. To deliberate with the manas, one must have meditative concentration—the deeper the better. It is best to be able to eliminate the interference of other miscellaneous affairs; ideally, the six consciousnesses should also not disturb the manas, but simply cooperate with it, gently and subtly cognizing, without provoking scattered thoughts in the manas.