The content of the manas belongs to the category of the wisdom of all aspects (sarvākārajñatā) in Yogācāra

Almost one hundred percent of people take the state of the manas to be the state of the mind consciousness. Therefore, when someone articulates the true characteristics of the manas, they are accused of having reversed the manas and the mind consciousness. Yet in reality, it is the one hundred percent who have reversed things, and those above ninety-nine percent. Because all of these people are replete with every affliction, and because of the obscuration of ignorance and afflictions, and because they have not transformed consciousness into wisdom, they cannot directly observe the present functioning of the manas; naturally they will misunderstand it one hundred percent. In any era, it is impossible for the vast majority of people to be of high intelligence without the obscuration of afflictions, while a few individuals are of low intelligence to the point of misapprehending the Buddha's teachings. Those who err in the Sahā world will always be the vast majority, and those without wisdom will likewise remain the vast majority. It is impossible for the vast majority to transform consciousness into wisdom and possess the wisdom of wonderful observation—not in a hundred years, not a chance in a hundred. So those self-styled clever people had best not be too self-assured, and still less should they slander, lest the consequences be grave.

All content concerning the manas belongs to the domain of the seed-wisdom (zhongzhi) of Yogācāra, and all Yogācāra-related content likewise belongs to this domain—all the more so for the mental factors (caittas) of each consciousness. Unless one is a bodhisattva who has attained the bhūmis, it is best to remain silent and not go about lecturing and debating everywhere, for without the wisdom of contemplative practice (vipaśyanā-caryā) grounded in direct perception, one cannot directly observe the specific operational state of the manas. What one then speaks of is mostly imagination and conjecture, and one will often misattribute things. Learners of Buddhism in the Sahā world are generally like this; it is impossible for many people to transform consciousness into wisdom and possess the wisdom of wonderful observation and the wisdom of equality. Without such wisdom, everyone should quietly apply themselves in practice, hoping to swiftly cultivate the first dhyāna, swiftly eliminate the obscuration of afflictions, swiftly cultivate the various wisdoms of contemplative practice, and enter early into the house of the Tathāgata. Only then, within meditative concentration, should they directly observe the functioning of the manas, and lead the assembly in resolving the problems of the manas, thereby increasing their Yogācāra wisdom.