The Structure of Manas

If one can fully and effectively utilize the mental faculty of cognition (manas) and cultivate it into a habit, many highly intricate and advanced matters can be readily resolved. As practitioners, we should learn to habitually employ manas; then, all issues related to the cultivation and realization of the Dharma will not be overly difficult. All great accomplished beings use manas, yet even when using it, they are unaware that they are doing so—it is an unconscious application, because they neither summarize nor conceptualize manas and consciousness.

How excellent are those who frequently employ manas: they are profound, meticulous, decisive, resolute, seasoned, substantial, simple, pure, wise yet appearing simple-minded, commanding with composure, unshaken by circumstances, calm and serene, and far-sighted. In contrast, those who can only use consciousness (mano-vijnana) are superficial, restless, and agitated. When the conscious mind remains on the surface, it becomes agitated and unsettled—both mind and energy lack stability. Petty men and women, all who are small-minded, remain confined to the level of consciousness, unable to delve deeper or access manas. Consequently, their vision and perspective remain narrow.

The scope of consciousness is far smaller than that of manas, because consciousness apprehends few dharmas and remains superficial. Manas apprehends an immense, vast, and profound range of dharmas—spanning ten lifetimes and ancient-modern times, from birth to death, from inner to outer—it universally encompasses all objects of cognition, silently containing all dharmas. Moreover, it can make authoritative decisions and is the master of consciousness, being well-informed and experienced. Therefore, when discussing perspective and vision, it still lies with manas. If one does not cultivate to the level of manas, how can one attain great wisdom?