The Wax and Wane of Wisdom Between Consciousness and Manas

During the student's learning phase, which is a stage of absorbing theoretical knowledge, the conscious mind is predominantly used. After the learning period concludes, the practical application stage begins, where theory is applied to actual practice, relying entirely on the individual's genuine ability and practical execution. At this point, the manas (root mind) is used more extensively. If the manas is not employed effectively, one risks being ridiculed as a bookworm or pedant—possessing only book knowledge without practical talent or substance, rendering one's learning useless.

When students solve geometry problems, they clearly rely on conscious deduction, as there are results and answers to work towards; one simply needs to reason toward the solution. Students with strong concentration may utilize a small degree of the manas's deliberative function, but this is not extensive. If a problem lacks a provided answer, the use of the manas's deliberation might increase, and arriving at the correct conclusion could demonstrate a student's genuine wisdom. However, it cannot be ruled out that conscious reasoning still plays a larger role. During the process of deducing and reasoning through geometry problems, there are certain principles and rules to follow. The more one relies on these, the greater the role of consciousness, the smaller the role of the manas, and the shallower the wisdom.

Similarly, during the process of contemplation and investigation, the more hints others provide, the more the conscious mind is used, the less the manas is employed, and the shallower the wisdom becomes. If one relies entirely on others' hints, merely hearing and repeating, this is solely the function of consciousness; the manas exerts no effort whatsoever. Consequently, the manas gains no wisdom, and one attains no merit or benefit leading to liberation in this life or future lives. Conversely, when one investigates and realizes something completely independently, without any prior hints, the function employed is the best, and the wisdom gained is the deepest. On the contrary, the greater the help received from others, the smaller one's own capability. Solving a problem without any help means all the wisdom gained is one's own. The Pratyekabuddha, contemplating the Twelve Links of Dependent Origination alone in the mountains, attained a wisdom before and after realizing the Dharma that Arhats cannot compare to, let alone ordinary beings. Arhats have the Buddha and the Dharma to rely upon, so their wisdom development is limited, not as profound and subtle as that of the Pratyekabuddha.

The more one relies on external conditions, the less the manas is used, and the poorer one's ability and wisdom become. Some practitioners constantly seek various kinds of help in their Dharma study, unaware that the more help they receive, the less wisdom they develop, and the smaller the benefit they gain. When encountering problems, the greatest wisdom is obtained by applying oneself diligently and using one's own mind. Those who constantly like to ask about the Dharma tend to have shallower wisdom, insufficient self-reliance, and lack the ability to solve problems independently. Some people always seek others' help to attain enlightenment. But whose enlightenment is it really? Whose wisdom is it? Whether it's wisdom in the Buddha Dharma or worldly wisdom, it is attained by whoever exerts their own effort. Relying on others is inferior to relying on oneself.