Examining the Operation of Manas through the Contemplative Practice of Purification and Harmony

Jinghe: While driving to work this morning on a two-lane road, I was closely following the car ahead in the left lane. At that moment, a car in the right lane accelerated, and then the right lane became empty. My eyes involuntarily shifted to observe the right lane (this is actually the manas detecting the emptiness of the right lane and directing the eyes to observe in more detail). After observing, it immediately grasped a "right lane empty" dharma-dust (a sensation felt in the brain). Immediately afterward, a "force" appeared in the cardiac region (this force refers to directing the limbs to move and change lanes; this should be the volitional formation of the manas?). If this force is observed, the limbs will not move; this force seems to be intercepted by the introspective power of the six consciousnesses. If it is not introspected, it will cause the limbs to act (this is essentially the phenomenon of the volitional formation of the manas directing the body consciousness).

An interesting point in this entire process is that after grasping the "right lane empty" dharma-dust, some people immediately change lanes, while others may not. How does this difference arise? This difference is produced by each person's "knowledge-perception" being different. This "knowledge-perception" is very interesting.

Guan Wuwo: If the manas feels it necessary, it changes lanes; if it has no such intention or feels it unsafe, it does not change. This depends on the manas's experience and decision. The sixth consciousness merely collects and analyzes information according to the manas's intention and then hands it over to the manas to decide. Knowledge-perception should actually include both the manas and the sixth consciousness; the two consciousnesses act together. First, there is the manas's attention, then the sixth consciousness arises. Therefore, it is not easy to use the sixth consciousness to find the manas; one must practice deep and subtle observation mostly in meditative concentration.

Jinghe: Yes, that's what I meant. I just expressed this experience using the term "knowledge-perception." I find this knowledge-perception interesting. Observing it, it is formless and imageless, fundamentally unobservable (I know that relying on the sixth consciousness to describe it barely allows it to manifest a semblance). Yet, it acts behind every one of our bodily, verbal, and mental actions. Why does the manas attend to "a" and not "b"? It is determined by this knowledge-perception (personal understanding).

Guan Wuwo: This is the manas's mental factors cooperating with each other to judge and decide; it is the experience accumulated in the manas since beginningless time. The wisdom of the manas is unimaginable to ordinary people. Most people are accustomed to using the wisdom of the present-life sixth consciousness, which often obstructs the manifestation of the manas's wisdom.

Jinghe: What is the basis for the decision? It is precisely based on this knowledge-perception. When you mentioned judgment, were you referring to the volitional formation? But the influence of this knowledge-perception should take effect simultaneously with the attention. I think in contemplative observation, the aim is to let the subtle sixth consciousness gradually guide changes in the manas.

Guan Wuwo: In my contemplative observation, I found that the sixth consciousness interferes quite obviously with the manas; there are the five universal mental factors and the five particular mental factors. Mental factors generally cooperate and act together. Therefore, after entering meditative concentration, I try not to pay attention to the arising phenomenal appearances, as they easily distract the manas's focus. Effective contemplative observation is much more difficult than entering concentration, requiring much more time; it’s a process of gradual exploration.

Comment: Their observations and discussions on the function of the manas are very good, and the direction is correct. Frequently engaging in such observation can enhance both concentration and wisdom. Observing this force in the cardiac region, the limbs that originally intended to act cease and stop. If this force is not observed, the limbs will follow this force and act. Why is this? Because the cardiac region is very close to the heart. When the manas mobilizes the body consciousness, it operates precisely at the location of the brain's nerve center. As soon as the manas moves, the nerve center issues commands to the entire body through all the nerves, and the heart is responsible for supplying blood. If the manas experiences emotions, or if the emotions are relatively severe, the heart's blood supply will be affected, requiring a large supply of blood. This causes changes in facial complexion. If the blood supply is insufficient, phenomena like shock can occur.

When abnormalities in the heart are felt, it generally means the manas is experiencing some emotion or has some special thought that requires consuming more blood, causing a reaction in the heart or cardiac region. People with weak heart function must strictly control the emotions of the manas. Who controls this? It is the rational, calm sixth consciousness that controls it. Therefore, the role of the sixth consciousness is still very significant; it is generally much more rational than the manas. In the stage of an ordinary being, the manas is much more emotional than the sixth consciousness, like a small child needing the sixth consciousness to coax, soothe, and regulate it. After the manas eradicates afflictions, its emotionality decreases more and more, its wisdom increases higher and higher, and it becomes increasingly rational.

Most people know to use the sixth consciousness for contemplative observation. Can the manas engage in contemplative observation? When the sixth consciousness becomes very subtle, it can no longer engage in contemplative observation. At this time, is there still contemplative observation? Can one still engage in contemplative observation? The Buddha attained enlightenment and became a Buddha within the Fourth Dhyāna. All great Bodhisattvas, Arhats, and Pratyekabuddhas achieved all spiritual powers and abilities within the Fourth Dhyāna. Above the Second Dhyāna, the five sense consciousnesses cease, and the sixth consciousness becomes very subtle, unable to think. In the Fourth Dhyāna, the sixth consciousness is even more subtle. So how does one attain enlightenment and manifest spiritual powers and abilities within the Fourth Dhyāna?

When genuine enlightenment and genuine realization of the fruit occur, does the manas rely on the sixth consciousness to attain enlightenment, or does the sixth consciousness rely on the manas to attain enlightenment? Which consciousness attains enlightenment first, or do they attain enlightenment simultaneously? Of course, if it is intellectual understanding, whether Mahāyāna or Hīnayāna, it is the function of the sixth consciousness—analyzing, reasoning, speculating, organizing, and inducing. The manas does not know these results well and does not agree with such results. Therefore, the manas constantly doubts, the mind nature cannot transform, and bodily, verbal, and mental actions cannot transform either.

At the beginning of the Four Foundations of Mindfulness contemplative observation, it is always the sixth consciousness that initiates the observation. When concentration power appears, it slightly involves the manas a little. Now, one should train oneself to let the observational function of the sixth consciousness become weaker and weaker, gradually letting the manas take over. How to accomplish this work requires personal consideration.