Distinguishing the respective functions and influences of the mental faculty (manas) and consciousness (vijñāna) is entirely achievable. The key lies in who can accomplish this, to what degree, and who cannot, which depends on the level of wisdom each individual possesses. The degree of wisdom is also constrained by the severity of afflictions (kleśa), the depth of habitual tendencies (vāsanā), and the profundity of meditative concentration (dhyāna). Wisdom, meditative concentration, and the purity of mind are interconnected and inseparable, closely interrelated.
The nature and function of consciousness may be relatively easier to grasp compared to the nature of the mental faculty (manas) and the nature of the eighth consciousness (ālaya-vijñāna). However, the vast majority of people still cannot apprehend them and remain in a state of confusion and ignorance. Why is this so? Primarily, these dharmas (phenomena) are quite profound and subtle. If one's understanding of Buddhist doctrine is not deep and thorough, if knowledge and insight are insufficient, if the mind is restless, and if meditative concentration is lacking, then it is impossible to carefully contemplate and observe the operation of consciousness itself. Without the wisdom of direct perception (pratyakṣa), even the relatively superficial nature of consciousness cannot be clearly observed.
This also involves the obscuration caused by afflictions. Speaking of afflictions, most people recognize greed (rāga) and hatred (dveṣa), unaware that ignorance (avidyā) is also part of afflictions—indeed the principal part, the very root of afflictions. Ignorance means a mind lacking clarity, devoid of wisdom and correct knowledge. Its fundamental cause is also insufficient merit (puṇya) and virtue (guṇa). Without the obscuration of afflictions, wisdom becomes vast. Consciousness can then transform into wisdom (jñāna), enabling one to comprehend more principles of the Dharma and to directly perceive the operation of many dharmas. Such wisdom is indescribable—profound, vast, and subtle—beyond the imagination of ordinary people.
The functional nature of the mental faculty (manas) cannot be directly perceived by ordinary people without guidance from those who have attained realization, because the operation and characteristics of manas are too concealed, too profound and subtle. Bodhisattvas at the first bhūmi (ground) and above can directly perceive a small portion of it. Bodhisattvas below the first bhūmi may, relying on the teachings of virtuous friends (kalyāṇa-mitra), perhaps understand it relatively fully or experience a tiny bit of it. Those who have not yet attained enlightenment, relying on the teachings of virtuous friends, can also realize manas, understand a very small part of its functions, and gain some experience, but they likely still cannot speak of direct perception.
Bodhisattvas below the first bhūmi find it extremely difficult to directly observe how manas and consciousness coordinate and cooperate closely with each other during the operation of all dharmas. They struggle to distinguish, in the functioning of various dharmas, which are the functions of consciousness and which are the functions of manas. They find it hard to discern whether the function of discerning dharmas belongs to manas or consciousness, whether the function of deliberation and decision-making regarding dharmas belongs to manas or consciousness, and they struggle to distinguish the functions of each mental factor (caitta) as belonging to manas or consciousness. They are even less able to distinguish which mental factors belong to manas, cannot differentiate the variations in mental factors among different sentient beings, or the differences in mental factors among practitioners at different stages. If Bodhisattvas below the first bhūmi have minor afflictions and little obscuration, and possess relatively profound and vast wisdom, they may rely on the teachings of virtuous friends to distinguish part of the nature of manas and consciousness. Those with heavy afflictions and deep ignorance cannot distinguish them.
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