How to Mobilize the Deliberation of the Manas in Meditative Concentration

In meditative concentration, instead of using the mind consciousness's thinking, one uses the manas's deliberation (manasikāra/manana). This skill is quite profound and very difficult for ordinary people to achieve; it requires a very deep foundation of meditative concentration as well as a certain degree of contemplative practice (vipaśyanā-caryā). When meditative concentration and contemplative practice are cultivated to a certain level, one can shift from the mind consciousness's thinking to the manas's deliberation. The mind consciousness's thinking is relatively shallow and floats on the surface; ordinary people can observe it. For example, by introspecting at this moment to see what thoughts are in the mind, one knows what one is thinking about, pondering, and planning right now. These thoughts generally float on the surface and are all the mind consciousness's thinking. 

At the same time, behind this there is also the manas's support and guiding function. If one's power of concentration and wisdom are insufficient, it is not easy to observe this, and one cannot clearly recognize one's own innermost true thoughts. When the mind has been cultivated to be extremely subtle, one can observe that when the mind consciousness is thinking, there is a force behind it playing the leading role—that force and that stream of thought belong to the manas. Once one discovers that force of the manas behind the mind consciousness and is able to grasp the manas, one must gradually weaken the mind consciousness's thinking function. When it has been weakened to a certain degree, one then lets go of the mind consciousness's thoughts. Even after letting go, one still keeps thoughts in the mind, keeping the manas's deliberative activity going, not letting oneself become completely without thoughts and without perceptions—this is not at all easy. 

In meditative concentration, one must learn to strive to discover that force deep within the mind. He actually has thoughts, has mental activity, and is capable of thinking—that is the manas's deliberative activity. After discovering it, one strives to maintain that deliberative activity and not let it perish, handing over the dharma principles that the mind consciousness was contemplating to Him, letting Him continue to deliberate on His own. This constitutes a relatively deep state of meditative investigation; this is what investigating Chan is like, and contemplating that the five aggregates (pañca-skandha) are not self is done with exactly this kind of skill. In this way, the manas's deliberation is mobilized. This mode of thinking, this kind of skill, is called the manas's deliberation. 

To accomplish this, one cannot do without profound meditative concentration; the skill in meditative concentration needs to be very good, able to cast off coarse wandering thoughts, and at a certain point even the subtle wandering thoughts must be cast off as well. Wandering thoughts are thoughts that contemplate other irrelevant dharmas—that is, scattered and proliferating thoughts. These thoughts are all disturbances to right mindfulness, so they must all be removed, leaving only the dharma that the mind consciousness needs to contemplate. Then one removes the mind consciousness's thinking as well, letting the manas deliberate on this dharma—the mind consciousness and the manas exchange roles in thinking about the problem. At this point the mind consciousness still exists, performing a very light function of discernment, but it does not think deeply, analyze, or reason; rather, the manas is allowed to deliberate deeply, without language, words, or sound. This deliberative function is not easy to observe when meditative concentration and wisdom are insufficient. 

The manas's function of deliberation is also called the thoughts deep within the mind. Everyone's mental thoughts are divided into two kinds: one floats on the surface, being the shallow-level thoughts of the mind consciousness; the other is hidden in the depths, being deep-level—the thoughts of the manas deep within the mind, representing one's true thoughts. For example, when I now tell others what I plan to do, in fact I do not have that thought; the thought expressed carries a perfunctory flavor, and there is another voice and thought within the mind. That thought is rather hidden, and one does not want others to know it, so one uses the mind consciousness's language to cover it up or to divert attention. Constantly introspect on one's own manas and inner mind, grasp one's own manas and inner mind, then hand over the dharma that the mind consciousness was originally concerned with and thinking about to the manas, letting the manas be concerned with it. In this way, the manas can be concerned with this dharma at all times and in all places, and the manas's deliberative nature manifests. If the manas agrees, the impregnation succeeds; if the manas does not accept it, the impregnation has not succeeded—only when the skill is in place can it succeed. 

In daily life, we all make use of the manas and the manas's deliberative function; it is just that we cannot observe it, cannot distinguish it, and do not know how to summarize it, so we cannot tell whether it is the mind consciousness's thinking or the manas's deliberation. One needs to increase the skill of meditative concentration and the wisdom of contemplative practice in order to clarify these questions. Only when meditative concentration deepens can the mind become subtle, and only then can one discover the difference between the mind consciousness and the manas, and also distinguish the inner voice from the surface voice, thereby clearly understanding the state of the manas's deliberation and grasping that deliberative nature of the manas; gradually one will know how to apply it.

To reach this level, one must strengthen the cultivation of meditative concentration, enhance the discriminating power of wisdom, subdue afflictions, reduce wandering thoughts, and keep the mind focused on the Buddhadharma without chasing after worldly dharmas. As meditative concentration is cultivated ever more deeply, the mind becomes ever more focused, and wandering thoughts become fewer and fewer, to the point that one can cast them off whenever one wishes to. When the mind becomes ever more subtle and wisdom ever deeper, the manas's functions will operate very well. When the physical body has been subdued and the equal cultivation of Samādhi and Prajñā is achieved, one can directly use the manas's deliberation to solve problems. When one's questioning doubt about a dharma is rather strong, directly hang this dharma in the mind—at first the mind consciousness holds it, then reduce and lighten the mind consciousness's function, letting the manas hold this dharma. At this point one enters a relatively deeper meditative concentration, letting the manas deliberate deeply on this dharma. The more focused the manas's deliberation, the deeper the meditative concentration; the deeper the meditative concentration, the more focused, deep, and fine the manas's deliberation becomes. In the end one can clarify this question, and at the same time one enters a state of meditative absorption (samādhi), filled with Dharma joy, with body and mind tranquil and at ease, and Chan bliss arises. Meditative absorption is the state of the equal cultivation of Samādhi and Prajñā. Once this state emerges, one's mental state for the whole day will be very good, and both body and mind will be very tranquil and at ease.