Section Six: The Mental Factor of Wisdom

I. Two Types of Wisdom of the Mental Faculty

The wisdom of the mental faculty (manas) is divided into two kinds. The first is the wisdom unique to the mental faculty, innate since beginningless kalpas due to permeation through habitual influence from immeasurable dharmas. It is inherent, not requiring postnatal permeation or learning, and far surpasses the wisdom of the discerning consciousness (mano-vijñāna). It plays a decisive role regarding all dharmas. Therefore, sometimes the mental faculty does not rely on the discerning consciousness’s mental activities such as thinking, analysis, research, comparison, imagination, etc., regarding objects. It alone can swiftly, imperceptibly, and inconceivably consider and judge objects both within and beyond the six dusts (sensory fields), making rapid decisions without allowing the discerning consciousness to interject or resist.

The other kind of wisdom of the mental faculty is the discerning wisdom regarding the specific content of objects. This wisdom is much weaker and inferior to that of the discerning consciousness. Therefore, it must rely on the discerning consciousness’s meticulous discernment to make judgments and decisions; the mental faculty alone cannot accomplish such discrimination. Because the objects the mental faculty perceives are extremely broad and extensive, it cannot focus all or most of its attention to discern them meticulously. It can only discern the general appearance of objects, making simple considerations and judgments; it cannot be meticulous. In such cases, without relying on the discernment of the discerning consciousness, it cannot make decisions. Generally, when it is said that the mental faculty’s discerning wisdom is inferior, it mainly refers to this meaning. However, after cultivating to the eighth-ground bodhisattva stage, the mental faculty’s ability to replace the functions of the six consciousnesses is not like this anymore.

The above two types of wisdom must be strictly distinguished and not blurred or confused. Otherwise, one cannot accurately understand the essence and functional role of the mental faculty, nor can one enhance one’s own wisdom. If the mental faculty’s wisdom were always inferior regarding all dharmas and at all times, then at critical junctures, in life-or-death emergencies, when facing major rights and wrongs, or when evidence is insufficient, where would sentient beings turn? Wouldn’t they invariably be unable to decide, unable to escape misfortune, meeting calamity without auspicious resolution, inevitably dying young rather than living out their natural lifespan?

The mental faculty is like a general or commander-in-chief, the discerning consciousness like a chief of staff, and the five sensory consciousnesses like scouts. If the wisdom of the discerning consciousness (chief of staff) were higher than that of the general or commander-in-chief, wouldn’t that be upside down? Why not let the discerning consciousness be the general or commander-in-chief to command vast armies? Most importantly, the wisdom of the mental faculty determines the wisdom of the sentient being; the mental faculty represents the sentient being. Thus, sentient beings with wisdom must have a wise mental faculty; sentient beings without wisdom must have an unwise mental faculty. The wisdom of the discerning consciousness not only relies on environmental permeation but also cannot be separated from the wisdom of the mental faculty; it is also permeated and constrained by the wisdom of the mental faculty.

II. The Inconceivable Wisdom of the Mental Faculty

All seven consciousnesses possess the mental factor of wisdom (prajñā). Those whose mental faculty’s wisdom is very weak are what are called congenitally foolish or intellectually disabled in worldly terms. Although all seven consciousnesses possess ignorance (avidyā), they still have a certain degree of wisdom regarding worldly dharmas. Otherwise, worldly affairs could not be accomplished, nor could one survive normally in the world. Because the seven consciousnesses possess wisdom regarding worldly dharmas, when bodhisattvas translated the sutras, the prajñā wisdom of the Tathāgatagarbha (Buddha-nature) was not translated into the Chinese word for “wisdom” (慧), to distinguish it from the mental factor of wisdom of the seven consciousnesses and avoid confusion.

The development of modern high technology, the advancement of theories in physics, chemistry, mathematics, physiology, psychology, and other fields, are achievements of the mental factor of wisdom of the seven consciousnesses, in which the mental faculty also necessarily possesses the function of the wisdom factor. Especially the wisdom of those geniuses mainly refers to the congenital wisdom of the mental faculty, not the postnatal wisdom learned by the discerning consciousness. So, isn’t the mental faculty’s wisdom factor remarkable? It is indeed extraordinary. The mental faculty’s wisdom factor is inconceivable; even that of ordinary beings and animals is inconceivable. The wisdom factor of Buddhas and bodhisattvas is, of course, even more inconceivable, beyond conception. However, all inconceivable states can be conceived by the Buddha; otherwise, the Buddha would possess ignorance and not be a Buddha. Some of these wisdom factor dharmas are innate, while others must be born and achieved through postnatal cultivation.

The mental faculty’s wisdom in worldly dharmas, for example: When chanting the Buddha’s name to guide concentration practice, if energy is insufficient, the mental faculty suddenly decides to switch to a lower pitch, and the pitch immediately changes without the discerning consciousness being aware. The mental faculty and the Tathāgatagarbha together determine how all dharmas arise, operate, and change. Often, the six consciousnesses are unaware. Thus, the mental faculty’s wisdom is truly inconceivable, able to know all dharmas at any time and adapt flexibly, with the Tathāgatagarbha closely following its lead without the slightest deviation. Another example: When the physical body needs a certain nutrient, one particularly likes to eat that nutritious food, and it is easily ingested and absorbed. When the body does not need a certain nutrient, it will reject it, disliking the food, and even if eaten, it is not easily absorbed or taken in. How exactly the mental faculty and Tathāgatagarbha cause those dharmas to appear is truly unimaginable for the discerning consciousness.

Therefore, let us consider: Is the mental faculty’s discerning wisdom always so inferior? Not necessarily; it depends on the aspect. When discerning the details and specific content of the six dusts, its wisdom is insufficient and not meticulous, but the discerning consciousness can compensate for its deficiency. In other aspects, the mental faculty’s wisdom is still quite strong, which is why it is said to be very astute. If the mental faculty’s wisdom were truly inferior, how could it enable the five-aggregate body (skandhas) to react instantaneously, handle emergencies, constantly regulate the physical body to adapt to the surrounding living environment? How could it study the Buddha Dharma, subdue afflictions, and transform consciousnesses into wisdom? The mental faculty first discerns the state of the physical body, then directs the six consciousnesses to act. If its wisdom were always inferior, how could it timely and correctly direct the six consciousnesses to respond to all surrounding situations and better adapt to the environment?

Since the mental faculty and Tathāgatagarbha always operate together in unison, then upon realizing the mental faculty and with sufficient meditative concentration (dhyāna), one can grasp the Tathāgatagarbha wherever the mental faculty arises. This is the profound enlightenment method of Consciousness-Only (Vijñānavāda). Subsequently, the wisdom of the sixth and seventh consciousnesses will become extremely deep and subtle. As long as one achieves the first dhyāna, the three barriers of Chan (Zen) will be overcome in one leap, and entry into the first bodhisattva ground (bhūmi) will be imminent. Cultivation will then have transcended one great asaṃkhyeya kalpa. Long-cultivating great bodhisattvas with sharp faculties should have this determination, perseverance, and courage. To awaken, awaken from the mind-consciousness; awaken to the ultimate truth of the Buddha Dharma. Then the combined operation of all eight consciousnesses can be observed, enabling the swift arising of the wisdom of the specific knowledges of Consciousness-Only (唯识种智). In the future, they will have the capability to share the Tathāgata’s work and become the pillars of Buddhism.

III. The Discerning Wisdom of the Mental Faculty

Superficial cleverness and sharpness belong to the wisdom of the discerning consciousness. It is relatively shallow, giving a sense of frivolity and superficiality—not deep, not steady, not reliable. As long as it is not the mental faculty’s wisdom, it is not true wisdom. The mental faculty’s wisdom can manifest as depth, persistence, steadiness, reliability, and trustworthiness, giving a sense of solidity. The mental faculty’s wisdom in the detailed discrimination of the six dust realms is relatively inferior; its discriminating power is weak. It possesses a nature of ignorance, not knowing good and evil, right and wrong, superiority and inferiority, directions, shapes, or distinguishing male and female. Without the guidance of the discerning consciousness, it tends to discern erroneously, mistaking east for west, this for that. Therefore, it has no choice but to rely on the discerning consciousness for detailed and specific discrimination. So, the dharmas the mental faculty grasps and dwells on will inevitably cause the discerning consciousness to continuously discriminate, analyze, and judge, after which the mental faculty makes the overall and final judgment and decision. This refers to discrimination regarding the six dusts.

Regarding discrimination beyond the six dusts, the discerning consciousness cannot help. It relies entirely on the mental faculty’s own solitary discrimination, consideration, judgment, and decision-making. The mental faculty can judge the general situation and thus decide how to act. Its wisdom cannot be considered very low, because since immeasurable kalpas, the mental faculty alone has made many correct and error-free decisions. While the mental faculty’s wisdom in the detailed discrimination of the six dust realms is relatively inferior and its discriminating power weak, its discerning wisdom beyond the six dusts is not low. It can make swift judgments and decisions on major matters, directing the six consciousnesses to make rapid emergency responses, avoiding many disasters.

However, the mental faculty’s ability to discern the general outline, the whole, and the overall situation is beyond the reach of the discerning consciousness. Because the mental faculty grasps the entirety and complete picture of all dharmas, it can make swift judgments and decisions on major matters and autonomously handle many unexpected events.

IV. The Difference Between the Wisdom Factors of the Mental Faculty and the Discerning Consciousness

The difference in wisdom between the mental faculty and the discerning consciousness can be illustrated with a concrete example. For instance, while sleeping, if the blanket is kicked off and the body feels cold without cover, the mental faculty discerns this situation but cannot handle it itself. It dwells on this matter mentally. The Tathāgatagarbha discerns the mental faculty’s mental factor of thought (cetanā), thus manifests a dream for the mental faculty to resolve this issue. The discerning consciousness then dreams of being in a cold environment, feels cold, and decides to cover itself with the blanket. The mental faculty agrees and makes its own decision. At this point, the mental faculty cannot distinguish between the dream and reality, mistaking the dream state for reality, and makes the decision. The discerning consciousness also does not know if it is a dream or reality, takes the dream as real, and obeys the mental faculty’s decision to cover with the blanket. However, the consciousness that can cover with the blanket is no longer the solitary discerning consciousness but the sense-accompanied discerning consciousness (五俱意识), meaning the body consciousness also arises to help cover with the blanket. The mental faculty’s inability to distinguish dream from reality is lack of wisdom, but its ability to find a way to handle it is wisdom. Its ability to discern the body’s special condition is also the mental faculty’s discerning wisdom, while the specific analysis and handling belong to the wisdom of the discerning consciousness.

V. The Experienced Wisdom of the Mental Faculty

The difference between the wisdom of the mental faculty and the discerning consciousness is simply that the mental faculty cannot discern the six dust realms as meticulously and specifically as the discerning consciousness. Beyond that, the mental faculty’s wisdom is quite remarkable. Often, when we deal with worldly affairs, especially very urgent or chaotic matters, we rely entirely on the mental faculty’s experience and wisdom, while the discerning consciousness cannot cope, cannot analyze or solve everything, and can only obey the mental faculty’s direction and arrangement. This situation can sometimes be called “going with the flow” (随缘) or “leaving it to fate” (听天由命), yet in the end, it gets resolved, sometimes quite satisfactorily and pleasingly.

The mental faculty possesses its own unique great wisdom, such as fearlessness in danger, calmness and composure, orderliness, methodicalness, lofty aspirations and heroic spirit, magnanimity, extraordinary courage, etc.—all are the mental faculty’s wisdom, quite remarkable. Especially those who have been humans for many lives, served as leaders, generals, ministers, or officials, or have rich experience and knowledge, possess a very powerful mental faculty wisdom. Such people mostly rely on the mental faculty’s wisdom to decide, handle, and respond to all matters, with the discerning consciousness often playing a supporting role.

A great general commanding on the battlefield, making urgent decisions and major strategies, often relies on the mental faculty’s silent wisdom and experience; the discerning consciousness often cannot contribute much. People with blessings (福报), independent judgment, and strategic acumen, when encountering events, are often very composed, not rushing to respond or decide. When the time comes, ideas and solutions automatically emerge; that is relying on the mental faculty’s devised solutions. The mental faculty has its own methods. Having a backbone, what worldly people call “having an old pig’s waist” (having innate resoluteness), means the mental faculty has its own ideas; the discerning consciousness need not interfere. People with great wisdom, sagacity, rationality, and cultivation still rely mainly on the mental faculty’s wisdom; they do not need the cunning and scheming of the discerning consciousness; the mental faculty has its own arrangements. This great wisdom is the result of the mental faculty’s deliberation and its seasoned experience.

Talent cannot be cultivated on the spot; that is, it’s too late to have this person’s discerning consciousness learn now and then permeate the mental faculty. The person must have possessed the required qualities beforehand, innate and inherent—that is, what the mental faculty possesses, already permeated and successful, innate wisdom. So-called sharp faculties (慧根), good roots (善根), and blessings (福德) refer precisely to the innate wisdom possessed by the mental faculty.

At birth, the discerning consciousnesses of all sentient beings are on the same starting line, with no difference between them. By the end of life, why are the differences so vast? One reason is the permeation of the living environment; another is the impetus of the mental faculty. The living environments in the Sahā world are mostly similar—the same city, same family, same work environment. Postnatal permeation of the discerning consciousness is roughly the same. The key lies in the impetus of the mental faculty and the driving force of karma. And the power of the mental faculty is karma; karma is the power of the mental faculty. Therefore, all differences ultimately lie in the mental faculty.

VI. All Wisdom Must Be Grounded in the Mental Faculty to Be Ultimate

Wisdom refers not only to the discerning consciousness’s wisdom but also to the mental faculty’s wisdom. The wisdom of the discerning consciousness can induce the wisdom of the mental faculty. Ultimately, wisdom must be grounded in the mental faculty, so that in future lives, great wisdom can be born. Without meditative concentration (dhyāna), only the discerning consciousness alone has wisdom; the mental faculty cannot thereby generate wisdom. Without dhyāna, the mental faculty grasps at many things, unable to concentrate on contemplating and investigating. Therefore, it cannot realize dharmas, cannot know the selflessness (anātman) of the Great and Small Vehicles, and cannot give birth to great wisdom.

Ordinary beings’ mental faculty also possesses wisdom. If the mental faculty had no wisdom, it could not follow the discerning consciousness in studying the Buddha Dharma, could not give rise to the awakening factor of discrimination of dharmas (择法觉分), could not diligently investigate and contemplate, and thus could not realize the Path (见道) and eradicate the view of self (我见), doubt (疑见), and adherence to rules and rituals (戒禁取见). Subsequent bonds of birth and death could also not be severed, nor could it correctly and rationally guide the six consciousnesses in cultivation. No matter how wise the discerning consciousness is, it would be of little use.

If the mental faculty had no wisdom, even if the discerning consciousness considers the Tathāgatagarbha to be real, all dharmas illusory, and the five aggregates (skandhas) selfless, the mental faculty would not understand. It could not eradicate ignorance; beginningless ignorance (无始无明) would still exist. Then it would still impel the six consciousnesses to create ignorant karma, could not weaken the afflictions of greed, hatred, and delusion, much less eradicate them, could not attain liberation of mind (心解脱) and liberation through wisdom (慧解脱), could not exhaust the ignorance of a single thought (一念无明) and the ignorance as countless as grains of sand (尘沙无明); could neither transcend the Three Realms (三界) nor ultimately attain Buddhahood. Since all this can be achieved, can become reality, it shows that the mental faculty possesses the mental factor of wisdom, has wisdom, and can cause ordinary sentient beings to accomplish all worldly and transcendental dharmas, up to Buddhahood.

Liberation mainly means liberating the mental faculty from the bonds of birth and death regarding dharmas of the Three Realms, as well as attachments and bonds to all dharmas. When the wisdom of the discerning consciousness and mental faculty regarding the Small Vehicle is fulfilled, it is the fourth fruition arhat (阿罗汉) with liberation through wisdom (慧解脱). When the wisdom of the discerning consciousness and mental faculty regarding the Great Vehicle gradually becomes complete and perfect, they can transform consciousnesses into wisdom (转识成智) and ultimately become Buddhas. Therefore, this wisdom must ultimately be grounded in the mental faculty.

VII. The Mental Faculty’s Wisdom of Equality

When a first-ground bodhisattva first transforms consciousnesses into wisdom, the discerning consciousness transforms into the Wisdom of Wonderful Observation (妙观察智), and the mental faculty transforms into the Wisdom of Equality (平等性智). The sixth and seventh consciousnesses eradicate their defiled afflictive nature; their consciousness-nature transforms into wisdom-nature. The nature possessed after transforming consciousnesses into wisdom is the mental faculty’s Wisdom of Equality. The mental faculty’s Wisdom of Equality relies on the nature of the Tathāgatagarbha. From the perspective of the Tathāgatagarbha, it sees all sentient beings as having the equal nature of Suchness (真如性), without distinguishing self as superior or others as inferior, treating all sentient beings equally and uniformly. Of course, the mental faculty must first realize the Tathāgatagarbha before it can, based on the Tathāgatagarbha’s nature of equality, give rise to its own Wisdom of Equality. Therefore, when giving (dāna), it does not choose objects, distinguishing closeness or distance; it does not give only to one’s relatives but gives to those most in need, regards others as oneself, and treats distant people even better than one’s relatives. Only then is it true selfless dāna of equality.

VIII. The Mental Faculty’s Discerning Wisdom Regarding the Physical Body

Physical activity is produced by the mental faculty regulating the brain’s central nervous system, with the cooperation of the six consciousnesses. For example, opening the eyes in the morning—the eyes do not open automatically; it is the mental faculty’s decision, regulating the six consciousnesses, that opens the eyes. For instance, while eating, the mental faculty discerns the signal of being full and decides to stop eating; the six consciousnesses then cease eating. This also proves that the mental faculty, through the brain, can control the body’s activities, and all body activities are activities of the six consciousnesses. Another example: Turning red in the face, neck bulging, flying into a rage, losing temper, fighting fiercely, beaming with joy, being elated, etc.—all these are manifestations due to the mental faculty having afflictive emotions; they are the result of the mental faculty’s control.

On what basis does the mental faculty control the physical body? How does it grasp the state of the body so accurately and timely? All dharmas within the physical body are manifested and sustained by the Tathāgatagarbha. To what extent one has eaten, the Tathāgatagarbha reflects it instantly and accurately. Relying on the Tathāgatagarbha, the mental faculty knows everything. After knowing, it gives rise to a deciding mind, makes a decision, and then the six consciousnesses follow accordingly. Of course, the mental faculty’s subtle knowing of the six dust realms and the body’s detailed state is known through the six consciousnesses’ discernment. Regarding the body’s condition during unconsciousness or sleep, the Tathāgatagarbha reflects it instantly and accurately, and the mental faculty knows it timely. At these times, there is no discerning consciousness at all; it is solely the mental faculty knowing by relying on the Tathāgatagarbha.

Another example: When suddenly meeting an acquaintance, the discerning consciousness cannot recall the other’s name no matter how hard it tries, yet feels it knows the name, very familiar, as if it’s on the tip of the tongue and can be said immediately. This situation only means the discerning consciousness cannot recall it; it does not mean the mental faculty doesn’t recognize the person or the name. After the other leaves, the discerning consciousness suddenly remembers. Why can the discerning consciousness remember? It’s still because the mental faculty gives the discerning consciousness certain information, and it suddenly remembers. In the operation of all dharmas, there must be the mental faculty’s function; there may not necessarily be the discerning consciousness’s function. If regarding some functions we cannot distinguish whether there is the mental faculty’s function or the extent of its role, then we should consider the states without the six consciousnesses and how the mental faculty operates then.

IX. How the Mental Faculty’s Experience, Habits, and Wisdom Arise

Those accustomed to sitting meditation always like to sit cross-legged wherever they go, even on hard train seats, habitually sitting cross-legged. Why this habit? Because through repeated experiences of sitting cross-legged, the mental faculty knows the many benefits: beneficial for the body, comfortable sensation, mental ease and serenity, unobstructed flow of qi and blood, relieving fatigue, making energy abundant and vigorous, and the mind clear. Therefore, whenever sitting down, the mental faculty habitually decides to sit cross-legged, the six consciousnesses automatically sit cross-legged, the discerning consciousness may not even know why it must sit this way but can only obediently comply with the mental faculty, and the Tathāgatagarbha naturally has nothing to say.

From this, it can be seen that the mental faculty understands the operating state of the physical body, knows what the body needs and doesn’t need, what is beneficial and advantageous for the body. It can be said that it knows the body like the back of its hand. Therefore, even when the six consciousnesses do not understand the reason, it can produce some bodily actions. For example, yawning when sleepy, swallowing saliva when thirsty, holding the stomach when hungry, holding the head when it aches, squatting down when dizzy, liking to eat certain foods when the body lacks certain nutrients, scratching when itchy, etc. These phenomena, unknown to the discerning consciousness, are constantly regulated secretly by the mental faculty. It is very adept at self-maintenance and self-protection.

From this perspective, the mental faculty’s wisdom and experience are also remarkable. It knows and understands innately, while the discerning consciousness needs postnatal learning to know, and some people still cannot learn it clearly. If the mental faculty also needed postnatal learning to know how to protect itself, then infants wouldn’t cry when thirsty or hungry; they could sleep peacefully without changing wet diapers; encountering adverse conditions, the body wouldn’t struggle. If the mental faculty had to learn postnatally to understand self-protection, when driving for the first time and encountering an emergency, it wouldn’t slam on the brakes to avoid an accident; when seeing a rock fall for the first time, it wouldn’t cover its head and run away. However, regarding these matters, the mental faculty knows innately. Because it has knowing nature and knows accurately, the result fulfills the wish and one remains unharmed. Thus, the mental faculty’s wisdom nature is remarkable.

However, much of this wisdom nature of the mental faculty is also formed by accumulated experience. After experiencing things many times, it becomes experience and habit, becoming innate wisdom. Without the psychic power of knowing past lives (宿命通), the discerning consciousness cannot accumulate experience from life to life; it can only obey the mental faculty’s direction, revolving around its baton.

X. The Mental Faculty’s Discerning Wisdom Can Discern All Dharmas

Question: When the mental faculty discerns major changes in the five dust objects, does it discern them in the external appearance portion (外相分) or the internal appearance portion (内相分)?

Answer: The mental faculty can discern all changes in the five dust objects and the mental dust object (法尘境). It is not limited only to major and changing five dust and mental dust objects; it discerns all subtle and minute six dust objects, even stationary dust objects. It then judges what is important and unimportant, whether detailed discernment is needed. Due to the limitations of the wisdom factor, when subtle discernment is needed, it uses the six consciousnesses to assist in discernment. This discernment generally occurs in the internal appearance portion. Before the six dusts become the internal appearance portion, the mental faculty can also discern them. Therefore, for some sudden events, the mental faculty can handle them very quickly, faster than the discerning consciousness can think.

The Tathāgatagarbha transforms the external appearance portion six dusts into the internal appearance portion six dusts through the physical sense faculties (浮尘根). When the mental faculty contacts the internal mental dust, the Tathāgatagarbha gives rise to the discerning consciousness, which directly discerns the internal mental dust. The mental faculty then discerns the content discerned and judged by the discerning consciousness. Without the discerning consciousness, the mental faculty can only discern the rough and general appearance of the internal mental dust; it cannot discern the details clearly, so it arouses the discerning consciousness and five sensory consciousnesses to come out and discern together. Only then does the mental faculty take charge and take corresponding action.

XI. The Mental Faculty’s Powerful Life Experience and Wisdom

When about to lose consciousness, the mental faculty discerns the state of body and mind and strives to stay awake, trying hard not to let the six consciousnesses cease. It continuously summons courage and maintains awareness. On what basis does the mental faculty do this? How much does it actually discern? How much life experience does the mental faculty have, how many dust objects can it discern, before deciding it should wake up and then trying hard to arouse the six consciousnesses to perceive the six dusts?

After losing consciousness, as long as the body’s condition permits, the mental faculty struggles to arouse awareness, allowing the conscious mind to recover and become clear. Loss of consciousness occurs when the subtle sense faculties (胜义根) are obstructed—either lacking blood or oxygen, or the brain’s central nervous system’s transmission function is inhibited. The external six dusts cannot be smoothly and normally manifested within the subtle sense faculties; the six dusts transmitted into them become less and less, the transmission slower and slower, unable to ensure normal contact between faculties and objects. Consequently, the Tathāgatagarbha cannot smoothly and normally deliver the seeds of the six consciousnesses. The operation of the six consciousnesses becomes slow or intermittent, unable to normally discern the six dusts, and their functions cannot be normally exerted. This is what the mental faculty is unwilling to accept. It regards the functions of the six consciousnesses as its own functions and is unwilling to let its functions of feeling, perception, mental formations, and consciousness (受想行识) disappear and cease. Therefore, it strives to maintain the ability to perceive the six dusts.

The mental faculty, through the Tathāgatagarbha’s knowing nature regarding the physical body, can know the general state of the body. Combined with information transmitted by the six consciousnesses, it can roughly discern the state of the five-aggregate body. When the physical body is harmed, and the subtle sense faculties’ transmission and reception functions are obstructed, the mental faculty’s regulation of the body is affected. But it still strives to regulate the body, trying to let the six consciousnesses discern information from the body sense faculty and the six dusts. When the Tathāgatagarbha discerns the mental faculty’s attention (作意) and mental factor of thought (思心所), it tries its best to cooperate with the mental faculty, delivering seeds of the six consciousnesses and particles of the four great elements (四大), striving to maintain information transmission in the central nervous system and keep the six consciousnesses continuously discerning.

Every time the mental faculty pays attention and makes a decision, the Tathāgatagarbha must strengthen the output of the seeds of the six consciousnesses. Therefore, we can see a person about to lose consciousness having moments of strong discernment, moments of weak discernment, moments of clarity, and moments of dullness. If someone nearby pats the person’s body or calls their name loudly, transmitting these strong six dust objects to the subtle sense faculties, assisting the mental faculty’s attention and decision-making, the six consciousnesses can maintain weak discernment without ceasing. When a person is near death, if someone nearby calls their name, sometimes they can be awakened and come back to life. This enhances the mental faculty’s willpower and the function of the mental factor of thought; the Tathāgatagarbha then cooperates with the mental faculty to let the six consciousnesses manifest, thus enabling them to wake up and revive.

This mental faculty consciousness is lively and agile, its discerning nature also very powerful. Apart from being weak in discerning specific objects of the six dusts, its operational nature of the mental factor of thought is also powerful. Its strength is inconceivable; its vitality is even more inconceivable. It tenaciously rises and sinks in the Six Paths, unyielding and indomitable.

The mental faculty’s renunciation mind (出离心) needs the discerning consciousness, through cultivation and contemplation, to continuously transmit it for the mental faculty to know, continuously permeating the mental faculty, letting it know the suffering of the Six Paths’ samsara. Only when the mental faculty is truly moved and genuinely recognizes the suffering of the Six Paths does it generate renunciation mind. Its power far exceeds that of the discerning consciousness’s renunciation mind. Only then does it take charge, leading the six consciousnesses to cultivate bravely, diligently day and night, reducing grasping at the six dusts, keeping the mind constantly on cultivation, persevering unremittingly, ultimately realizing dharmas and gradually attaining liberation.

XIII. Only When the Discerning Consciousness Has the Wisdom of Wonderful Observation Can It Know the Mental Faculty’s Wisdom

Wisdom has the function of recognition and discernment. As long as the eighth consciousness manifests dharmas, the mental faculty can perceive them and discern them all. Whether the mental faculty can introspect its own discernment cannot be observed by the discerning consciousness when it lacks wisdom. If it is not discerning dharmas of the six dusts, the discerning consciousness also does not know what exactly the mental faculty discerned or how it discerned. Even when the mental faculty discerns dharmas of the six dusts, if the discerning consciousness lacks wisdom, it still does not know—does not know the mental faculty’s mental state during discernment, what mental factors operated within it, or how they operated. Without the Wisdom of Wonderful Observation, the discerning consciousness cannot observe all these dharmas. Similarly, without the Wisdom of Wonderful Observation, it cannot observe what the mental faculty’s wisdom is like in various dharmas; then it does not know the mental faculty’s mental states.

Regarding dharmas beyond the subtle sense faculties, even if the mental faculty discerns or operates on them, it cannot express them; the discerning consciousness remains unaware. The mental faculty has no names and concepts; it is not associated with language. It needs to rely on the discerning consciousness to express itself. The discerning consciousness is the spokesperson for the mental faculty; all mental activities of the mental faculty are expressed through the discerning consciousness. Without the discerning consciousness, the mental faculty cannot accomplish much regarding the six dusts. When the discerning consciousness lacks the Wisdom of Wonderful Observation, no matter what wisdom the mental faculty has or lacks, the discerning consciousness does not know; it is difficult for it to observe the mental faculty’s wisdom factor. After discerning the mental dust, the mental faculty’s wisdom factor activates. Knowing what the dharma is, it will grasp it, deliberate, and then make a decision, seeking benefit and avoiding harm. It then must act, and the eighth consciousness complies, manifesting the corresponding dharma.

XIV. The Mental Faculty’s Discerning Wisdom Surpasses That of the Discerning Consciousness

The occurrence of resonance (感应) is something the discerning consciousness does not know why it happens. This is the mental faculty corresponding to karmic seeds from past lives; karmic conditions manifest, it discerns people and things familiar from past lives, feeling like a reunion after a long separation, naturally causing changes in body and mind. For example, when just starting to learn Buddhism, encountering a Buddha image, chanting the Buddha’s name, or prostrating to the Buddha, resonance naturally occurs—crying bitterly. In Buddhism, this is called the arising of good roots (善根发). Actually, it is the mental faculty corresponding to past-life experiences and actions of learning Buddhism; karmic conditions manifest, leading to profound feelings and reactions. The discerning consciousness does not know why this happens.

The mental faculty knows far more than the discerning consciousness. Many of its discernments do not require the cooperation of the discerning consciousness, and the discerning consciousness cannot cooperate unless it has psychic powers. Psychic powers merely allow the discerning consciousness to know past and future lives, whereas the mental faculty has always known past and future lives, only it cannot express it. Because the mental faculty, almost like the Tathāgatagarbha, has immeasurable lifespan; it has experienced all the trials and tribulations of the world, knowing everything. Only it is not associated with words and language, unable to express it to others. Many people regard the mental faculty as a block of wood, thinking it has almost no function of discernment or deliberation. This is because many people do not understand the nature of the mental faculty, much less observe its operation, hence they are ignorant of it and give rise to many wrong views.

When encountering the Śūraṅgama Mantra (楞严咒), one feels familiar and fond of it, thus concluding that one must have studied it in a past life. This conclusion is made by the discerning consciousness discerning one’s own feeling about the mantra, but there is also the component of the mental faculty agreeing with the discerning consciousness’s conclusion; otherwise, one could not be firmly certain, and there would be some doubt in the mind. The feeling when encountering the Śūraṅgama Mantra is also a feeling of the discerning consciousness. But the mental faculty corresponds to past-life karmic seeds; when the condition for the karmic seeds to manifest ripens, the mental faculty discerns past-life karmic actions and familiarity with the mantra. The discerning consciousness, receiving hints, feels exceptionally moved, even crying bitterly, leading the discerning consciousness to judge that it must have recited the Śūraṅgama Mantra in a past life. If the mental faculty did not correspond to past-life karmic seeds and did not discern them, there would be no phenomenon of crying bitterly and feeling exceptionally moved. The discerning consciousness’s feelings, judgments, and all manifestations are results directed and controlled by the mental faculty.

This crying bitterly is somewhat mysterious. Why, when crying, do tears come with a runny nose? Eyes are the eye faculty; nose is the nose faculty. Why do they function simultaneously? When crying, tears alone should suffice; why does it involve the nose faculty? The reason is that the connection between eyes and nose is very close; they have interconnectedness. Also, when cooking, the nose smells spicy or pungent smells, and tears come out again. How does this happen?

The principle is this: The nose faculty and eye faculty are both material dharmas, part of the physical body, belonging to a part of the body sense faculty. They are controlled and constrained by the brain’s central nervous system, which is regulated by the mental faculty. When the mental faculty is emotionally moved, it prompts the brain’s nervous system to transmit signals to the relevant nervous systems to regulate a certain part of the body sense faculty. The eye faculty and nose faculty are interconnected; their nervous systems are linked. Stimulating one faculty can connect to the other. When signals are transmitted to the eye area, they also affect and transmit to the closest nose area. When both faculties function simultaneously, it results in tears and runny nose together.

As soon as emotion is stirred, tears and runny nose tend to come out together, all regulated by the mental faculty. When the emotion is shallow, the mental faculty’s stirring is slight, so only one part reacts—either only tears or only runny nose, not simultaneously. When the emotion is deep, the mental faculty’s stirring is severe; when signals are transmitted to one area, they can extend to another area, resulting in profuse tears and runny nose. For example, when emotionally agitated, the nose feels sore or twitches, and tears come out. After tears come out, they trigger the runny nose to follow. Because emotions and feelings are controlled by the mental faculty, it can control the eye and nose faculties to express emotion simultaneously, as they are close and interconnected. The discerning consciousness’s fake crying—if the mental faculty is not moved—will not direct the brain’s nervous system to transmit signals or direct the physical body to cooperate and change, so tears and runny nose are not easily produced. If the discerning consciousness forces the mental faculty to squeeze them out, perhaps some tears and runny nose can emerge; then the pretense is more realistic.

XV. Innate Wisdom Is the Mental Faculty’s Wisdom

Curing illness (especially mental and psychological illness) requires curing the root. This root is the mental faculty. Sharp faculties (慧根) and good roots (善根) both refer to the mental faculty. Some children can be seen from a young age to have good roots and blessings (福德). Does this refer to what the discerning consciousness possesses or what the mental faculty possesses? Being born this way, it is not the discerning consciousness’s; it is the good roots, blessings, and wisdom possessed by the mental faculty, brought over from past-life permeation, not the discerning consciousness’s. Some children can sit cross-legged in meditation at a few years old—all habits brought by the mental faculty from past lives. Some young children can play instruments and compose music—also the function of the mental faculty’s wisdom power. Some people are born magnanimous, with a sea-like capacity to tolerate others—also brought over from past-life permeation of the mental faculty. What the discerning consciousness enjoys is all the wisdom brought over by the mental faculty from past lives.

XVI. The Inferior Aspects of the Mental Faculty’s Wisdom and Their Causes

Question: How inferior is the mental faculty’s wisdom? Can it be quantified? Since it is wisdom, it should have all the connotations and manifestations of wisdom, or at least some of them. How then to grasp its nuance and measure?

Answer: The so-called inferior wisdom of the mental faculty refers to its inability to discern the specific content and very subtle details of the six dust realms. It can only discern objects roughly and generally. Without relying on the discerning consciousness’s discrimination, analysis, and judgment, the mental faculty itself cannot clearly deliberate and judge objects of the mental dust; it often makes wrong judgments and decisions. This is because the mental faculty possesses the nature of universal projection (遍计所执性), grasping at too many dharmas, unable to focus on discerning some object dharmas of the mental dust. Also, because the mental faculty’s grasping nature is too strong, this severely obscures its discerning wisdom, preventing it from clearly discerning the six dust realms; it can only make general and rough discernments. Therefore, it must rely on the discrimination of the six consciousnesses, especially the discerning consciousness, to make its own discrimination, judgment, and decision. This refers to the state of ordinary beings and those without meditative concentration; saints with profound dhyāna are not like this.

Without meditative concentration, when discriminating the six dusts, although the mental faculty’s wisdom is somewhat inferior compared to the discerning consciousness, the mental faculty’s wisdom can be enhanced. The degree of wisdom of each person’s mental faculty also differs; it varies in level. This depends on whether the mental faculty has afflictions and the severity of afflictions, habits, and ignorance. The heavier the afflictions, the heavier the obscuration, the more inferior the mental faculty’s wisdom. When the mental faculty eradicates afflictions and subdues self-grasping, its universal grasping and clinging nature becomes lighter. Upon initially transforming consciousnesses into wisdom, its mental factors change: afflictive mental factors are eliminated, the five object-specific mental factors (五别境心所法) are enhanced, and wisdom becomes vast, deep, and subtle. Then its discernment of the six dusts becomes clearer than before. Dharmas it previously could not discern or judge, after transforming consciousnesses into wisdom, it can discern and judge some. Its perceptive power increases, and relying on it, the discerning consciousness can discern more of others’ habits, character, temper, disposition from past and future lives, understand worldly affairs more insightfully, and discern more of sentient beings’ karmic causes and effects.

XVII. The Mental Faculty’s Precognitive Wisdom

Question: Does the mental faculty make response decisions based on afflictive habits or based on the wisdom factor? Regarding major events about to happen, does the Tathāgatagarbha actively send some signals to alert the mental faculty, or does the mental faculty grasp them itself?

Answer: The mental faculty makes response decisions based both on its own experiential judgment—that is, the wisdom factor—and on its own afflictive habits. When the mental faculty responds to all objects, the wisdom factor will manifest; the five universal mental factors also manifest and operate, with the mental factor of thought playing a significant role—it’s just that most sentient beings cannot observe it. The mental faculty’s response decisions are not always correct. When ignorance is deep, it more often acts based on afflictive habits; only when the response decision is correct does it reflect the mental faculty’s wisdom.

Regarding major events, the mental faculty perceives based on the Tathāgatagarbha’s seeing aspect (见分) to give rise to its own seeing. The mental faculty can see all dharmas manifested by the Tathāgatagarbha, thus able to sense in advance that a major event is about to happen. It is not that the Tathāgatagarbha specifically alerts the mental faculty, because the Tathāgatagarbha is without mind and also does not discern the importance or pros and cons of major events. The Tathāgatagarbha, relying on its own function of the great element of perception (见大), can discern karmic seeds. When karmic seeds ripen, the Tathāgatagarbha gradually outputs the karmic seeds, manifesting some karmic conditions; various dust objects gradually appear. The discerning consciousness is unaware of this, but the mental faculty, relying on the dust objects manifested by the Tathāgatagarbha, discerns some karmic seeds and knows a major event is about to happen. It then alerts the discerning consciousness. The discerning consciousness may or may not understand, depending on its wisdom and its own karma. If the karma is heavy, no matter how wise the discerning consciousness is, it is difficult to perceive the mental faculty’s alerting function. Or, although the discerning consciousness may know a major event is about to happen, due to karmic force, it is powerless.

The manifestation of karmic seeds requires external conditions. But when karmic seeds manifest, they themselves also manifest some karmic conditions for the cause and effect to be realized. For example, two people have adverse karmic conditions from past lives; in this life, their relationship is ordinary, perhaps even good. When the past-life karmic seeds ripen, A’s behavior towards B appears somewhat strange. The mental faculty discerns this and alerts the discerning consciousness. The discerning consciousness feels slightly strange, finding it somewhat unreasonable, but does not know what will happen. When the event occurs, the discerning consciousness then realizes what A’s behavior meant. Then A’s behavior and the matter between A and B are newly manifested by the Tathāgatagarbha, leading to the subsequent occurrence of karmic retribution.

Even if the Tathāgatagarbha has an alerting function, it cannot directly alert the discerning consciousness, because the discerning consciousness manifests relying on the mental faculty. The Tathāgatagarbha cannot bypass the mental faculty to directly alert the discerning consciousness. Moreover, the Tathāgatagarbha does not distinguish between the mental faculty and discerning consciousness; it only manifests karmic conditions. After karmic conditions are manifested, the mental faculty perceives and directly discerns them, thus able to judge the severity of the matter. Then the mental faculty alerts the discerning consciousness. The discerning consciousness has the power to act; it can analyze, think, and devise methods to seek auspiciousness and avoid harm. The mental faculty relies on this to deliberate, decide, and make choices.