Chapter 10: How to Utilize the Function of Manas to Attain Greater Wisdom

Some scientific research claims that our brain scans the external environment five times per second; what they refer to is actually manas, but the frequency is not that slow—the instrument measurements are inaccurate. Manas constantly, moment by moment, reflects upon the objects of the six dusts (sensory fields). What is termed "reflecting upon" is what the research report calls conditioned reflex—this scanning. Conditioned reflex pertains to karma, seeds, habitual reactions, neural functions, and other factors; it belongs to the reactions made by manas. All dharmas contacted by manas are manifested by the tathāgatagarbha (Buddha-nature). Whatever the tathāgatagarbha manifests, manas can reflect upon. Manas is extremely agile, its capacity for reflection is vast, and what it reflects upon may not necessarily be known by the consciousness mind, as the consciousness mind remains unaware of many things.

The scope of what the consciousness mind knows is not as broad as what manas knows. The range manas reflects upon is quite extensive. Consider karma: the tathāgatagarbha brings it forth for you. Regarding the nervous system, all aspects—physical matters, physiological matters—the tathāgatagarbha manifests them all for you. After manifestation, manas reflects upon them first. After manas reflects upon them, sometimes it directly reacts. Why is there an immediate reaction? One reason is the matter is too significant; another is due to its inertia, especially concerning matters related to the body or oneself, where its inertial function can manifest very rapidly, leaving no room for the consciousness to initiate thinking.

That research gives us a deeper understanding of the nature of the consciousness mind and manas, and a deeper knowledge that all phenomenal appearances manifested by the tathāgatagarbha are objects reflected upon by manas. The scope discerned by the consciousness mind is still somewhat smaller than that of manas. When can it discern more? When the consciousness mind attains the wisdom of subtle observation (pratyavekṣaṇā-jñāna), after cultivating to the stage of a Bodhisattva of certain grounds (bhūmis), its scope of discernment can approach that of manas. After attaining Buddhahood, the scope and content discerned by both may become nearly identical. Then, the dharmas manas can reflect upon, the sixth consciousness can also reflect upon. All dharmas manifested by the tathāgatagarbha, the consciousness mind with the wisdom of subtle observation can also discern.

That research indicates that when a person's mind quiets down and becomes still, inspiration manifests. What does this mean? When the mind quiets down and becomes still, the consciousness mind becomes deeper, subtler, and more refined. This means the consciousness mind does not engage much in coarse thinking and analysis, but does the consciousness mind still exist? It is still present here, just deeper, less easily detected, with slightly weaker introspective power. Because the consciousness mind has clarified and settled, without coarse discrimination, the information passed to manas becomes relatively less, and the content transmitted is deeper and subtler. Manas, at this time, also becomes tranquil.

After manas becomes tranquil, it should exert its proper function. Manas also possesses discerning wisdom (prajñā), has the mental factor of thought (manasikāra), and can deliberate. The consciousness mind transmits the discerned content to manas, and manas then deliberates deeply. At this time, the function exerted by manas becomes somewhat greater, and its wisdom power can be stronger than usual. When manas exerts a greater function, it can deliberate upon matters thoroughly and clearly. The thinking of the consciousness mind is mainly on the surface layer. For deep, subtle thinking, the deliberative function of manas is still required. Although the discerning wisdom of manas is inferior, manas can still perform discernment and deliberation.

Therefore, when the mind quiets down, the deliberative function of manas is exerted more fully. The consciousness mind transmits deeply discerned, subtle content to manas, enabling manas to deliberate clearly. Thus, we gain inspiration and say, "Ah, so this is how it is." At this moment, manas becomes clear; otherwise, it is the superficial thinking and cognition of the consciousness mind, which manas may not necessarily understand or acknowledge. Therefore, when we calm our minds to contemplate a problem, manas often also comes to know this principle, manas confirms the dharmas deliberated upon, and it feels like having inspiration.

Once manas deliberates and becomes clear, then we thoroughly understand a matter. Without wasting further energy or mental effort pondering, the matter is resolved. Therefore, when we engage in Chan (Zen) meditation, we should practice like this; when contemplating and examining the five aggregates (skandhas) and eighteen elements (dhātus), we should contemplate in this way. Clarify the consciousness mind, let manas exert its deliberative function more fully, let inspiration arise, and manas will realize the corresponding dharmas; then we sever the view of self (satkāya-dṛṣṭi). Chan practice is also like this: calm the mind, engage the consciousness in deep contemplation, transmit it to manas, and after manas repeatedly deliberates deeply and subtly, it finally confirms. Once it confirms that this is the eighth consciousness (ālayavijñāna), that is the realization of the mind (明心), enlightenment. Otherwise, if the consciousness mind analyzes superficially—"it's like this, it's like that"—manas does not understand, is not clear, and cannot realize the eighth consciousness.

This proves the power of meditative concentration (dhyāna) is great. Dhyāna is also called quiet contemplation (靜慮, śamatha-vipaśyanā). Quiet contemplation is also called quiet mental contemplation; it can filter out those superficial distracting thoughts, remove the surface layer of distractions, and allow entry into deep contemplation. And deep contemplation is the deliberation of manas; manas exerts a considerable function, enabling it to clarify the true reality of all dharmas (dharmatā), to thoroughly investigate and clearly understand the true principle of a matter. At this time, it is enlightenment. If it is only the superficial analysis of the consciousness mind, that analysis is unreliable, often containing much conjecture and imagination, unable to reach the essence and root of the matter.

If one can calm the mind, and the consciousness does not engage in simple superficial analysis but can investigate and contemplate deeply and meticulously, then the two consciousnesses cooperate, communicate with each other, and can thoroughly clarify the matter, getting to the bottom of it. Manas exerts its inherent subconscious, instinctive, inertial power. When these two cooperate, wisdom arises, problems are solved, and all matters are understood thoroughly.

Those who are emotionally agitated only perceive matters superficially with the consciousness mind, unable to investigate deeply and meticulously; manas also cannot deliberate well, thus failing to recognize the essence of things. The reactions made are often wrong. Therefore, the closer the cooperation between the consciousness mind and manas, the more fully their functions can be exerted. The deeper and more meticulous the investigation, the better the essence of things can be recognized, thereby realizing the fundamental principles of the Dharma.

If one constantly keeps a question suspended in the mind without deliberately analyzing or thinking about it, one day the question will be resolved. This is similar to contemplating a huatou (話頭, critical phrase). Deeply suspend the huatou in the heart; do not deliberately analyze, think, or understand it. Except during sleep, let the mind be filled with the huatou; both consciousness and manas deeply deliberate upon it. When the right causes and conditions ripen, the truth is revealed, and the question is resolved through contemplation. Deeply suspended in the heart, although superficially there seems to be no thought movement, no thinking or analysis, manas constantly resonates with this huatou, and the consciousness mind has not discarded the huatou—it is just thinking deeply and slowly, moving with profound subtlety.

The huatou suspended in the heart becomes deeper the longer it is held; thus, manas can exert its function more fully, constantly activating its deliberative nature. The combined force of the two consciousnesses can realize the eighth consciousness. This is the method of contemplating the huatou and practicing Chan. Once contemplation leads to understanding, one attains non-discriminating wisdom (nirvikalpa-jñāna). Non-discriminating wisdom is the wisdom gained upon realizing the eighth consciousness, upon understanding and realizing the eighth consciousness. The eighth consciousness is the non-discriminating mind of great wisdom; realizing it is attaining non-discriminating wisdom.