How to Locate the Manas

When we are in the state of "I... I... I," when the mind perceives "I... I... I," right there, we seek the so-called "I" of the mental faculty. This "I" includes both the "I" of consciousness and the "I" of the mental faculty. By separating their substances, we can find the "I" of the mental faculty. The one that is deeply hidden, very stubborn, decisive, and not easily persuaded—this is the "I" of the mental faculty. This is how we seek the mental faculty at its functional locus to realize it. When you perceive "I... I... I," you can reflect right there, but this is quite difficult.

Reflect on which is the "I" of the mental faculty. When you say "I," this "I" includes the "I" perceived by the conscious mind of the sixth consciousness and the "I" perceived by the mental faculty. Only after separating them can you realize this "I" of the mental faculty, but this is somewhat challenging. Instead, it is easier and quicker to seek the one that is constantly "in charge"—the one that decides "I want to do this" or "I want to do that." The mind that acts as the master and makes decisions at that moment is the mental faculty. Seek it there, and it will be faster and simpler.

Another optimal time to realize the mental faculty is during sudden events. Observe your own reaction when an unexpected incident occurs. When a sudden event happens, you react immediately, without thinking. The mind that makes the decision during that reaction is the mental faculty. Look for it there. The more sudden the event and the faster your response, the more likely it is the mental faculty. This is because the conscious mind has no time to react or think; it is entirely the mental faculty making decisions based on habits and tendencies accumulated over countless eons, then immediately directing the six consciousnesses to produce physical, verbal, and mental actions—all very rapidly.

For example, when something suddenly flies toward you and is about to hit you, if you are alert and dodge it instantly, without any thought, the mind that decides to dodge is the mental faculty. Since beginningless time, it has clung to the body as "I" and has continuously been aware of the physical self, its condition, and circumstances related to it. When encountering a sudden event, it causes the body to dodge immediately to avoid any harm or danger. The one that urgently decides to dodge is the mental faculty.

Or, when boiling water at home, if the boiling water suddenly scalds your hand or body, and you immediately flick your hand away, the one making that decision is the mental faculty. The conscious mind has no time to react. The sudden contact of the hot tactile object with the body happens too quickly for the conscious mind to perceive; it might sense the heat but has no time to consider what is happening. The mental faculty decides instantly to dodge or flick the hand away, or to decide how to handle the situation, causing the body to react and respond swiftly. This is the decision of the mental faculty. Only after flicking your hand away do you feel the sensation, experiencing a sense of lingering fear or pain—this later reaction is the response of the conscious mind.

Separate the substances of the mental faculty and the conscious mind. Once separated, it becomes easier to find the mental faculty. As for the eight consciousnesses, separate each consciousness, dismantling them into individual consciousnesses, and observe the functioning of each to understand their respective functions and substances. Separate the seven consciousnesses; once you have found them all, the remaining one is the eighth consciousness. By contemplating the eight consciousnesses in this way, realization can be attained quickly and directly. Similarly, when observing the illusory nature of the five aggregates, separate the activities of each aggregate one by one. Once you understand the function and substance of each aggregate, you can observe the arising, ceasing, and variability of a particular aggregate and thereby recognize it as impermanent, illusory, and devoid of self.