Attaining the Deepest Wisdom at the Root of Manas

The Buddha stated that the manas (mental faculty) silently encompasses all dharmas, and this silent encompassing is equivalent to universal cognition. Crucially, the ālaya-vijñāna (storehouse consciousness) cannot manifest dharmas alone, nor can it grasp dharmas alone. The presence of manas is essential; otherwise, even in the state of nirupadhiśeṣa-nirvāṇa (nirvana without residue), the ālaya-vijñāna would be capable of manifesting dharmas and grasping them, which would mean it would not remain quiescent. Manas is the fundamental driving force for the manifestation of all phenomena in the three realms. The arising of any dharma is propelled by manas; the ālaya-vijñāna cannot operate independently. This demonstrates that in all dharmas, not only is the operation of the ālaya-vijñāna present, but so too is the operation of manas. Therefore, manas can cognize all dharmas, and manas is never absent from any dharma. 

Even karmic seeds (bīja) that manas is unwilling to receive as retribution or unwilling to grasp, it is due to the cognition (pratyaya) of manas that the ālaya-vijñāna causes those karmic seeds to manifest. If this were not the case, since Arhats still possess karmic seeds, the ālaya-vijñāna would manifest these seeds in the state of nirupadhiśeṣa-nirvāṇa. If they could manifest, it would not be the state of nirupadhiśeṣa-nirvāṇa, and the ālaya-vijñāna would be creating conditioned (saṃskṛta) karma.

The manovijñāna (mind consciousness) cannot possess any function or activity independently; all are bound together with manas and are also the result of manas' assistance. The manovijñāna cannot operate separately apart from manas. Therefore, the function of manas is exceptionally prominent and crucial.

The process of generating thoughts in the human mind begins with manas initiating a thought. After manasikāra (mental attention/volition) occurs, the cetanā (volition) mental factor arises, and then the manovijñāna produces thoughts and ideas. The initiation of a thought must always start with manas; only afterward does the thought of consciousness emerge. Without the thought of manas, there is no thought of consciousness. In the practice of investigating the huatou (critical phrase), the ultimate aim is to bind manas to the huatou, holding it firmly without forgetfulness while meditating day and night, until finally the huatou is penetrated. This too is the result of manas generating thoughts. Manas initiating a thought is manasikāra. "Initiating a thought" and "manasikāra" are merely different terms for the same process.

In reality, the six consciousnesses and the ālaya-vijñāna have always been performing a puppet show together; thus, traces of the ālaya-vijñāna can be found in the bodily, verbal, and mental actions of the six consciousnesses. Similarly, manas and the ālaya-vijñāna are also performing a puppet show together; thus, traces of the ālaya-vijñāna can also be found in the operations of manas, in the manasikāra, sparśa (contact), vedanā (feeling), saṃjñā (perception), and cetanā (volition) of manas, and in all the functions where manas exercises choice and control. Therefore, realizing the Way (attaining enlightenment) through the contemplation of manas is deeper, more direct, more thorough, and more ultimate. The wisdom arising from this is the most profound.