The Contents of Manas Fall Within the Scope of Vijñapti-mātra and Bīja-jñāna

Nearly one hundred percent of people mistake the state of the manas (mental faculty) for the state of consciousness. Therefore, when someone explains the true characteristics of manas, they are accused of confusing manas with consciousness. Yet it is actually the ninety-nine percent or more who are mistaken. Due to the afflictions and obscurations of ignorance that all these people possess, and because they have not transformed consciousness into wisdom, they cannot directly observe the present functioning of manas. Naturally, they will misunderstand it one hundred percent. In any era, it is impossible for the vast majority to be highly intelligent and free from afflictive obscurations while a few individuals are of low intelligence, leading to misinterpretations of the Dharma. Those who err in the Saha World will always be the overwhelming majority; those without wisdom will also remain the overwhelming majority. It is utterly impossible for the vast majority to transform consciousness into wisdom and possess the wisdom of wonderful observation—one hundred times impossible. Therefore, those who consider themselves clever should refrain from excessive confidence and especially avoid slander, lest they face severe consequences.

All aspects of manas belong to the category of Consciousness-Only wisdom (vijñapti-mātra jñāna). All content related to Consciousness-Only also falls within this category, and this is especially true for the mental factors associated with each consciousness. Unless one is a bodhisattva who has attained the bhūmis (stages), it is best to remain silent—not to lecture or debate everywhere. Without the wisdom of direct experiential observation, it is impossible to directly perceive the specific operational state of manas. What is spoken about is mostly imagination and conjecture, often leading to misattribution. This is generally the case for Buddhist practitioners in the Saha World. It is impossible for many to transform consciousness into wisdom and possess the wisdom of wonderful observation and the wisdom of equality. Without such wisdom, one should diligently practice in silence, aiming to swiftly attain the first dhyāna, eliminate afflictive obscurations as quickly as possible, cultivate various observational wisdoms, and enter the Tathāgata’s family early. Only then, in meditative concentration, can one directly observe the functioning of manas and guide others in resolving issues related to manas, thereby enhancing Consciousness-Only wisdom.