The Functions of Cetanā and Prajñā Cetasikas in Manas

Is the severance of self-view the manas negating the reality of the five aggregates? Is the enlightenment of the mind the manas affirming the reality of the Tathagatagarbha? In both types of realization, it is ultimately the manas that functions. So, during the severance of self-view and the enlightenment of the mind, is it the wisdom (prajna) of the manas that functions, or is it its deliberative nature?

During the process of severing self-view and realizing the mind's true nature (ming xin jian xing), both the deliberative nature and the mental factor of wisdom (prajna) of the manas are functioning. This is because the manas possesses the nature of discernment, recognition, cognition, decision-making, sovereignty, attachment, and clinging. Therefore, the mental factor of wisdom is activated; without wisdom, these functions would not exist. However, the functionality of this wisdom is somewhat unique: it is extensive and generalized, lacking the ability to be singularly focused or deeply penetrating. Its discernment cannot be overly specific or detailed. Consequently, for phenomena within the realm of the six dusts (objects of the senses), the cooperation of the six consciousnesses is required for discernment. The manas then performs its unique discernment, judgment, and decision-making. This also involves the functioning of the mental factor of wisdom. Without the discerning wisdom of this mental factor, the manas would lack its cognitive nature and possess only its root nature, whereas the manas inherently possesses both.

The deliberative nature of the manas universally accompanies its operation. As long as the manas exists, its deliberative nature is also operating moment to moment. Because the manas deliberates moment to moment, decides moment to moment, and asserts sovereignty moment to moment, all phenomena can manifest moment to moment without cessation. Otherwise, phenomena would have moments of discontinuity and cessation. Whenever the manas has an object of focus, whenever there is attention (manasikara) and contact with any phenomenon, the deliberative nature of the manas must manifest upon that phenomenon for it to operate and exist. The continuous operation of the manas's deliberative nature enables the operation of its mental factor of wisdom. The manas is universally present in all phenomena; therefore, its five universal mental factors (five omnipresent mental factors) must be universally present in the operation of all phenomena. This is the prerequisite for the arising of the manas's wisdom. The same applies to the five universal mental factors of the other consciousnesses.

Therefore, during the process of severing self-view and realizing the mind's true nature, the deliberative nature of the manas is constantly operating. The process of deliberation also reflects the wisdom nature of the manas. Depending on the degree of wisdom, the process, content, and result of deliberation differ, leading to different conclusions, different decisions, and consequently, different karmic actions and experiential fruits (guna) generated by the six consciousnesses. It is because the manas, while deliberating upon the five aggregates, possesses the wisdom of the emptiness (shunyata) characteristic of the Hinayana path, that it can recognize the emptiness and selflessness of the five aggregates and thereby sever self-view. Similarly, it is because the manas, while deliberating upon the eighth consciousness (Alayavijnana), possesses the wisdom of the Mahayana Dharma, that it can recognize the reality of the eighth consciousness, allowing the birth of wisdom realizing the ultimate reality (tathata). The deliberative nature and the discerning wisdom of the manas function in mutual assistance and coordination; the absence of either would disrupt the normal functioning of all phenomena.