Conclusion

The content pertaining to the manas (意根) falls within the domain of Vijñapti-mātra wisdom (唯识种智). Nearly everyone mistakes the state of manas for that of consciousness (意识). Consequently, when someone elucidates the true characteristics of manas, they are accused of confusing manas with consciousness. Yet it is actually over ninety-nine percent of people who have reversed the truth. This is because all such individuals are burdened with afflictions, obscured by ignorance and defilements, and have yet to transform consciousness into wisdom. Thus, they cannot directly observe the present functioning of manas, inevitably leading to a complete misunderstanding. In any era, it is impossible for the vast majority to possess high intelligence free from obscurations while a few individuals are of low intelligence, thereby misinterpreting the Dharma. In the Saha World, the vast majority will always err, and the vast majority will remain devoid of wisdom. It is utterly impossible—a hundred times impossible—for the vast majority to transform consciousness into wisdom and attain the Wisdom of Subtle Discernment (妙观察智). Therefore, those who presume their own cleverness should refrain from overconfidence and, above all, avoid slander, lest they incur grave consequences.

All content related to manas belongs to the domain of Vijñapti-mātra wisdom, as does all content concerning Vijñapti-mātra itself, especially the mental factors associated with each consciousness. Unless one has attained the Bodhisattva Bhūmis (入地菩萨), it is best to remain silent and avoid debating or lecturing widely. Without the wisdom of direct experiential observation, it is impossible to witness the specific operational state of manas directly. What is spoken of will mostly be conjecture and speculation, often resulting in misattribution. Buddhists in the Saha World are largely like this; it is impossible for many to transform consciousness into wisdom and attain the Wisdom of Subtle Discernment and the Wisdom of Equality (平等性智). Without such wisdom, one should diligently practice in silence, striving to swiftly attain the first dhyāna, eradicate afflictive obscurations, cultivate various observational wisdoms, and enter the Tathāgata’s household 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 Vijñapti-mātra wisdom.