The Inconceivable Wisdom of the Manas

 When the six consciousnesses have mental activities of craving and aversion, it shows that the six consciousnesses possess the mental factor of desire (chanda); when the manas has mental activities of craving and aversion, it shows that the manas possesses the mental factor of desire. When the consciousness-mind has the capacity to receive and experience its object-realm, and can discern the contents discerned by other consciousnesses, working in coordination with them, it shows that the consciousness-mind possesses the mental factor of determination (adhimokṣa), and wisdom can arise; when the consciousness-mind can be mindful of the Dharma, it shows there is the mental factor of mindfulness (smṛti); when the consciousness-mind can concentrate upon the Dharma, with the arising of discerning wisdom, it shows there is the mental factor of meditative concentration (samādhi); when the consciousness-mind has the wisdom of discrimination, with corresponding capacity for understanding and choice, it shows there is the mental factor of wisdom (prajñā).

All seven consciousnesses possess the mental factor of wisdom. Those whose manas has a weak mental factor of wisdom are what is called in worldly terms congenitally foolish or intellectually disabled. Although the seven consciousnesses all have ignorance, they still possess a certain degree of wisdom in worldly matters; otherwise, how could worldly affairs be accomplished? How could one survive? Because the seven consciousnesses possess wisdom in worldly dharmas, when the bodhisattvas translated the sūtras, the prajñā wisdom of the tathāgatagarbha was not translated into the Chinese word for "wisdom," so as to distinguish it from the mental factor of wisdom of the seven consciousnesses and avoid confusion.

The development of modern high technology, and the advancement of theories in physics, chemistry, mathematics, physiology, psychology, and other fields, are the achievements of the mental factor of wisdom of the seven consciousnesses, among which the manas certainly cannot do without the full function of the mental factor of wisdom. In particular, the wisdom of those geniuses mainly refers to the congenital wisdom of the manas, not the wisdom that the mind consciousness acquires through later learning. So is the mental factor of wisdom of the manas not remarkable?

The mental factor of wisdom of the manas is inconceivable; even the mental factor of wisdom of ordinary beings and of animals is inconceivable; the mental factor of wisdom of the Buddhas and bodhisattvas is of course even more inconceivable, beyond all conception. But all inconceivable states can be conceived of by the Buddha; otherwise the Buddha would have ignorance, and then He would not be a Buddha. Some of these wisdom mental-factor dharmas are innate from the beginning, while others must be born and accomplished through later cultivation and practice.

As for the wisdom of the manas in worldly dharmas: for example, when chanting the Buddha's name to guide the cultivation of meditative concentration, when one's energy is insufficient, the manas suddenly decides to switch to a low tone, and the pitch changes immediately, before the mind consciousness is even aware of it. The manas and the tathāgatagarbha, these two in conjunction, determine how all dharmas arise, operate, and change; much of the time the six consciousnesses are not even aware of it. The wisdom of the manas is truly inconceivable—it can know all dharmas at any moment and adapt to circumstances, while the tathāgatagarbha follows closely at its pace, not half a step behind.

Another example: when the physical body needs a certain nutrient, one will especially crave foods containing that nutrient, and they are easily ingested and absorbed; when the physical body does not need a certain nutrient, the body will reject and dislike eating it, and even if eaten, it is not easily absorbed or taken in. What exactly these two fellows—the manas and the tathāgatagarbha—are up to, the mind consciousness truly cannot imagine.

So let us consider: is the discerning wisdom of the manas really so lowly? Not necessarily—it depends on in what aspects. When discerning the detailed, specific contents of the six sense-objects, its wisdom is insufficient and not fine-grained, but the mind consciousness can compensate for this deficiency; in other respects, the wisdom of the manas is still very strong, which is why it is said that the manas is very quick-witted. If the wisdom of the manas were truly lowly, how could it make the five-aggregate body react in an instant, respond to emergencies, and regulate the physical body at any time to cope with the surrounding living environment? The manas first discerns the condition of the physical body, and then directs the six consciousnesses to act. If its wisdom were always lowly, how could it direct the six consciousnesses so well in responding to all surrounding situations, and adapt so well to the environment?

Since the manas and the tathāgatagarbha are forever together, hand in glove, then when one realizes the manas and meditative concentration is complete, one can catch hold of the tathāgatagarbha in all the places of the manas's mental activities. This is the profound enlightenment method of Consciousness-only. Afterwards, the wisdom of the sixth and seventh consciousnesses will become extremely deep and subtle. As long as one cultivates the concentration of the first dhyāna, the three barriers of the Chan school can be leaped over in one bound, and attaining the first bhūmi will be within easy reach—one's cultivation will then surpass a great asaṃkhyeya kalpa. Great bodhisattvas of long cultivation who possess the faculty of wisdom should have this resolve, perseverance, and courage: if one is to awaken, one should awaken upon the consciousness-mind, awakening to the ultimate place of the Buddha-dharma. Then the combined functioning of the eight consciousnesses can all be observed, the seed-wisdom of Consciousness-only can quickly arise, and in the future one will have the ability to share the burden of the Tathāgata's family enterprise and become a pillar of Buddhism.