The Unfathomable Wisdom of the Mental Faculty

When the six consciousnesses exhibit mental activities of greed or aversion, it indicates the presence of the mental factor of desire within them. When the manas exhibits mental activities of greed or aversion, it indicates the presence of the mental factor of desire within manas. Consciousness has the characteristic of receiving sense objects and can discern the discernment content of other consciousnesses, cooperating mutually. This demonstrates that consciousness possesses the conviction mental factor, giving rise to wisdom. Consciousness can remember dharmas, indicating the presence of the mindfulness mental factor. Consciousness can settle upon dharmas, giving rise to discerning wisdom, indicating the presence of the concentration mental factor. Consciousness has the wisdom of discrimination, along with corresponding comprehension and decision-making power, indicating the presence of the wisdom mental factor.

All seven consciousnesses possess the wisdom mental factor. Those with a weak wisdom mental factor in manas are what are commonly referred to in worldly terms as congenitally foolish or intellectually disabled. Although the seven consciousnesses all possess ignorance, they still have a certain degree of wisdom in worldly matters; otherwise, how could worldly affairs be accomplished? How could survival be possible? Because the seven consciousnesses possess this worldly wisdom, when Bodhisattvas translated the sutras, the prajna wisdom of Tathagatagarbha was not translated into the Chinese word for "wisdom" (慧), in order to distinguish it from the wisdom mental factor of the seven consciousnesses and avoid confusion.

The development of modern high technology and the advancement of theories in fields such as physics, chemistry, mathematics, physiology, psychology, etc., are achievements of the wisdom mental factor of the seven consciousnesses, within which manas also necessarily possesses the function of the wisdom mental factor. Especially the wisdom of geniuses mainly refers to the congenital wisdom of manas, not the wisdom acquired through learning by consciousness. So, isn't the wisdom mental factor of manas remarkable?

The wisdom mental factor of manas is inconceivable; even the wisdom mental factors of ordinary beings and animals are inconceivable. The wisdom mental factors of Buddhas and Bodhisattvas are, of course, even more inconceivable and beyond thought. However, the Buddha can comprehend all inconceivable states; otherwise, the Buddha would possess ignorance and would not be a Buddha. Some of these wisdom mental factor dharmas are innate, while others must be developed and perfected through cultivation in later life.

Take, for example, the wisdom of manas in worldly matters: when chanting a Buddha's name to induce concentration, if energy is insufficient, manas may suddenly decide to switch to a lower pitch, immediately changing the tone without consciousness being aware. Manas and Tathagatagarbha, collaborating together, determine how all dharmas arise, operate, and change. Often, the six consciousnesses are unaware of this. The wisdom of manas is truly inconceivable, able to know all dharmas at any time and adapt flexibly, with Tathagatagarbha following its pace without the slightest deviation.

Another example: when the physical body needs a certain nutrient, one will particularly like to eat that nutritious food and easily absorb it. When the body does not need a certain nutrient, it will reject it, dislike eating it, and find it difficult to absorb even if consumed. What exactly are manas and Tathagatagarbha, these two, up to? Consciousness truly cannot imagine.

Therefore, let us consider: is the discerning wisdom of manas always so inferior? Not necessarily. It depends on the aspects. When discerning the details and specific content of the six dusts (objects of sense perception), its wisdom is insufficient and lacks refinement, but consciousness can supplement its shortcomings. In other aspects, manas’s wisdom is quite strong, which is why it is said that manas is very astute. If manas’s wisdom were truly inferior, how could it enable the five-aggregate body to react instantaneously, handle emergencies, constantly regulate the physical body, and adapt to the surrounding living environment? Manas first discerns the state of the physical body and then directs the six consciousnesses to act. If its wisdom were always inferior, how could it effectively direct the six consciousnesses to handle all surrounding situations and adapt well to the environment?

Since manas and Tathagatagarbha are forever closely collaborating, when one realizes manas and possesses sufficient meditative concentration, one can apprehend Tathagatagarbha at the very locus of all mental activities of manas. This is the profound Dharma gate of enlightenment through Consciousness-Only (Vijñapti-mātratā). Subsequently, the wisdom of the sixth and seventh consciousnesses will become extremely deep and subtle. Once one attains the first dhyāna, the three barriers of Chan (Zen) will be traversed in one leap, and entry into the first bhūmi (ground) will be imminent. One’s cultivation will then transcend one great asamkhyeya kalpa. Great Bodhisattvas with sharp faculties who have cultivated for a long time should possess this determination, perseverance, and courage. To realize, realize from the mind-consciousness; realize the ultimate truth of the Buddha Dharma. Then the cooperative functioning of all eight consciousnesses can be observed, enabling the swift arising of the all-encompassing wisdom of Consciousness-Only (唯识种智). In the future, they will have the capacity to share the Tathagata’s work and become the mainstay of Buddhism.