Not to distinguish is wisdom; to distinguish is knowledge.

Non-differentiation is wisdom; differentiation is consciousness. This statement means that the Alaya-vijnana (storehouse consciousness) is the mind of great wisdom, possessing the nature of wisdom. Since it does not engage with the six sense faculties, it does not differentiate the myriad dharmas (phenomena) of the six dusts (sense objects). It is wisdom-consciousness, distinct from the conscious nature of the seven consciousnesses. The seven evolving consciousnesses, or the first seven consciousnesses, have the function of differentiation. Primarily capable of differentiating the realms of the six dusts, they possess a conscious nature and are conscious minds. Particularly, the sixth consciousness has the strongest differentiating ability, while the seventh consciousness has a comparatively inferior discerning wisdom regarding the six dusts, exhibiting weaker differentiation. As long as the seven consciousnesses exist, they are meant to differentiate. If the seven consciousnesses cease differentiation, it is either due to entering deep concentration (samadhi), being extinguished, or because the being is asleep, unconscious, or deceased. In such cases, sentient beings cannot survive normally.

Although the Alaya-vijnana does not differentiate the realms of the six dusts, it has its own content to differentiate because, after all, it must exist and function; it must give birth to all dharmas within the three realms. It must differentiate before it can produce the myriad dharmas; otherwise, how could it generate them? It relies on karmic seeds to produce the myriad dharmas; therefore, it must certainly be able to discern the karmic seeds and give birth to the myriad dharmas based on them.

Since it can give birth to and sustain the existence of the universe (receptacle world) and the five-aggregate bodies of sentient beings, it must certainly discern the universe (receptacle world) and the condition of the five-aggregate bodies. Otherwise, how could it maintain the birth, abiding, change, and cessation of the receptacle world, or the birth, aging, sickness, and death of the five-aggregate bodies? It must also certainly discern the mental activities of the seven consciousnesses; otherwise, it could not cooperate with the seven consciousnesses or operate in unison with them to accomplish the manifestation and functioning of all dharmas. The wisdom of the Alaya-vijnana and the consciousness of the seven consciousnesses always operate together, enabling the union of truth and delusion to give birth to all dharmas.