Examining the Operation of Manas through the Contemplative Practice of Purification and Harmony

Jinghe: While driving to work this morning on a two-lane road, I was closely following the car ahead in the left lane. 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 right lane becoming empty and directing the eyes to observe further in detail). Immediately after observing, it grasped a dharma-dust of "right lane empty" (a sensation felt in the brain). Then, immediately, a "force" arose in the heart pit (this force refers to the impulse to move hands and feet to change lanes; this should be the thought 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 precisely the phenomenon of manas's thought mental factor directing body consciousness).

An interesting point in this entire process is that after grasping the dharma-dust "right lane empty," some people immediately change lanes, while others do not. What causes this difference? This difference arises precisely from each person's different "knowledge and views" (zhijian). This "knowledge and views" 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. "Knowledge and views" should actually include both manas and consciousness; the two consciousnesses act together. Manas' attention (manaskara) arises first, then consciousness arises. Therefore, it is not easy to use consciousness to find manas; one needs to practice deep and subtle observation more often in meditative concentration (samadhi).

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

Guan Wuwo: This is the mental factors (caittas) of manas coordinating with each other to judge and decide, based on experiences accumulated in manas since beginningless kalpas. The prajna (wisdom) of manas is unimaginable to ordinary people. Most people are accustomed to using the prajna of present-life consciousness, which often obstructs the manifestation of manas's prajna.

Jinghe: What is the basis for the decision? It is precisely based on this "knowledge and views." When you say "judge," are you referring to the thought mental factor (cetanā)? But the influence of this "knowledge and views" should take effect simultaneously with attention (manaskara). I think in observation practice (guanxing), the goal is to let the subtle consciousness gradually guide the transformation of manas.

Guan Wuwo: In my observation practice, I find that consciousness interfering with manas is very evident. There are the five universal mental factors (sarvatraga) and the five object-determining mental factors (viniyata). Mental factors generally function in coordination with each other. Therefore, after entering samadhi, 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 samadhi, takes much more time, and requires gradual exploration.

Comment: Their observations and discussions on the function of manas are all very good, and the direction is correct. Frequently practicing this observation will enhance both samadhi and prajna. Observing this force in the heart pit, the hands and feet that originally intended to act cease and stop. If this force is not observed, the hands and feet will follow this force and act. Why is this? Because the heart pit is very close to the heart. When manas mobilizes the body consciousness, it happens precisely 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 the 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 will be affected, requiring a large supply of blood. This causes changes in facial color. If the blood supply is insufficient, phenomena like shock can occur.

When abnormal sensations are felt in the heart, it generally means manas has developed some emotion, or manas has some particular thought that requires consuming more blood, and the heart or heart pit will react. People with weak heart function must strictly control manas's emotions. Who controls it? It is controlled by rational, calm consciousness. Therefore, the role of consciousness is still very significant; it is generally much more rational than manas. At the stage of an ordinary being (prithagjana), manas is much more emotional than consciousness, like a little child, requiring consciousness to coax, soothe, and regulate it. After manas severs afflictions (kleshas), its 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 engage in observation practice? When consciousness becomes very subtle, consciousness can no longer observe. At that time, is there still observation practice? Can one still observe? The Buddha attained enlightenment and became a Buddha within the fourth dhyana (caturtha-dhyāna). All great Bodhisattvas, Arhats, and Pratyekabuddhas achieved all spiritual powers and transcendental powers within the fourth dhyana. Above the second dhyana, the five sense consciousnesses cease, and consciousness becomes extremely subtle, unable to think. In the fourth dhyana, consciousness is even more subtle. So how does one attain enlightenment and manifest spiritual powers and transcendental powers within the fourth dhyana?

At the moment of true awakening (kenshō) and true realization of the fruit (phalasamāpatti), 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 (jie wu), whether Mahayana or Hinayana, it is the function of consciousness—it is consciousness analyzing, thinking, reasoning, guessing, organizing, and inducing conclusions. Manas does not really know these results and does not agree with them, so manas continuously doubts, the mind-nature cannot transform, and bodily, verbal, and mental actions cannot transform either.

At the beginning of the Four Foundations of Mindfulness (satipaṭṭhāna) observation practice, one always uses consciousness to initiate observation. When meditative concentration (samadhi) 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 practice.