The Profound Chan Dharma Gate of Awakening Through Consciousness-Only

If the five sense consciousnesses have the mental activities of craving and aversion, it shows that the five sense consciousnesses have the mental factor of desire. If the manas has the mental activities of craving and aversion, it shows that the manas has the mental factor of desire. Having the capacity to receive the object of contemplation, and having wisdom arise, shows that there is the mental factor of determination (adhimokṣa). Being able to be mindful of the dharma shows that there is the mental factor of mindfulness. Being able to concentrate upon the dharma, with the arising of discerning wisdom, shows that there is the mental factor of meditative concentration (samādhi). Having discriminating wisdom, and having the corresponding power of decisive choice, shows that there is the mental factor of wisdom.

The mental factor of wisdom of the manas is inconceivable. When chanting the Buddha's name to guide the cultivation of meditative concentration, when one's strength is insufficient, the manas suddenly decides to switch to a low tone—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 missing half a step.

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 it and not want to eat it, and will not take it in. What on earth these two fellows—the manas and the tathāgatagarbha—are up to is truly beyond the imagination of the mind consciousness.

So let us consider: is the discerning wisdom of the manas really so lowly? Not necessarily—it depends on in what respects. When it comes to discerning the specific details of the six sense objects, its wisdom is insufficient, and moreover the mind consciousness can compensate for its deficiency; in other respects, the wisdom of the manas is quite strong, which is why it is said that the manas is very keen. If the wisdom of the manas were truly lowly, how could it enable the five-aggregate body to react in an instant, respond to emergencies, and adjust 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.

Since the manas and the tathāgatagarbha are forever together as partners in crime, then upon realizing the manas, when meditative concentration is fully accomplished, one can seize hold of the tathāgatagarbha in all the mental activities of the manas. This is the profound enlightenment gateway of Yogācāra. Afterwards, one's wisdom will become extremely deep and subtle. As long as one cultivates the dhyāna of the first jhāna, one can leap through the three barriers of the Chan school in a single bound, and attaining the first bhūmi will be within easy reach—one's cultivation will surpass an entire great asaṃkhyeya kalpa. Long-cultivating great bodhisattvas endowed with the faculty of wisdom should have this resolve, perseverance, and courage: if one is to awaken, one should awaken from the knowing mind, awakening to the ultimate place of the Buddha's dharma, being able to observe the conjoint operation of all eight consciousnesses, quickly giving rise to the seed-wisdom (bīja-jñāna) of Yogācāra, and in the future having the capacity to share the burden of the Tathāgata's family enterprise and become a pillar of Buddhism.