The Unique Functions of the Mental Factors of the Manas

Entering meditative concentration through contemplation, in deep meditative concentration (samādhi) it appears on the surface that there are no thoughts, no thinking, no deliberation; in reality, although the mind consciousness no longer has thoughts and deliberations, the manas is still exerting itself and deliberating (manasikāra), and has never stopped deliberating—thoughts have never ceased. Therefore, the manas is called the consciousness that constantly examines and deliberates; it is merely that the mind consciousness lacks sufficient wisdom to observe this. Thus, things the mind consciousness does not know, dharmas it cannot observe, do not mean they do not exist.

The manas has its unique function in the operation of all dharmas. That the mind consciousness cannot observe it does not mean the manas has no function and no operation. During Chan investigation, in meditative concentration, in sleep, and in coma, all the functions the manas performs and the operation of the mental factors (caittas) of the manas—although the mind consciousness is temporarily unable to observe them—must never be denied in terms of all its functions and effects. In the future, when one possesses the seed-wisdom of Consciousness-Only (wei-shi zhong-zhi), one will be able to directly perceive the operations and mental activities of the manas.

From this it can be seen that the wisdom of ordinary beings differs vastly from the wisdom of the seed-wisdom of Consciousness-Only. Some of us are severely lacking in meditative concentration and wisdom; regarding the mental factors of the manas that we cannot understand or observe, we should not declare that they exist or do not exist, should not say yes or no—remaining silent and harboring doubt in the mind is what the wise do. For dharmas that one currently lacks the ability to observe and discern, not drawing conclusions lightly means one will not lightly create karma of slander, and will not set up obstacles for one's own cultivation of the Path—this is the choice of a wise person. The Buddha often admonished bodhisattvas that they should hear profound teachings without fear, hear profound teachings without slandering them, and should remain patient and accepting toward profound dharma meanings.

The marvelous functions of the manas are extremely numerous, far exceeding our current thinking and imagination. Only if we do not cling stubbornly to shallow personal views, and are not confined by established, limited theories, will it be possible in the future to observe more of the manas's functions. In fact, the ultimate goal of learning Buddhism and cultivating practice is to fully develop and observe all the functions of the manas and the eighth consciousness; only after fully realizing them all can one become a Buddha. Once all the dharmas of the manas and the eighth consciousness have been explored and realized, there is nothing left to cultivate, and one will have reached the stage of being beyond training (aśaikṣa) of the Great Vehicle.