The Inconceivable Wisdom of the Manas

If the five consciousnesses have mental activities of craving and aversion, it shows that the five consciousnesses possess the mental factor of desire. If the manas has mental activities of craving and aversion, it shows that the manas possesses the mental factor of desire. Having the capacity to receive and register the object of contemplation, and having wisdom arise, shows that there is the mental factor of determination (adhimokṣa). Being able to be mindful of the Dharma shows that there is the mental factor of mindfulness. Being able to concentrate upon the Dharma, with the arising of discerning wisdom, shows that there is the mental factor of meditative concentration (samādhi). Having discriminating wisdom, and having a corresponding power of抉择—having the corresponding power of discernment and selection—shows that there is the mental factor of wisdom.

The mental factor of wisdom of the manas is inconceivable. When one chants the Buddha's name to guide the cultivation of meditative concentration, when one's energy is insufficient, the manas suddenly decides to switch to a low tone, and the pitch changes immediately, before the mind consciousness is even aware of it. The manas and the tathāgatagarbha, these two in conjunction, determine how all dharmas arise, operate, and change; much of the time the six consciousnesses are unaware of it. The wisdom of the manas is truly inconceivable—it can know all dharmas at any moment and adapt to circumstances, while the tathāgatagarbha follows closely at its pace, not missing half a step.

When the material body needs a certain nutrient, one will especially crave foods containing that nutrient, and will easily ingest and absorb them; when the material body does not need a certain nutrient, the body will reject it and dislike eating it, refusing to take it in. What on earth these two fellows—the manas and the tathāgatagarbha—are up to, the mind consciousness truly cannot imagine.

So let us consider: is the discerning wisdom of the manas really so lowly? Not necessarily—it depends on the aspect. In discerning the specific details of the six sense objects, its wisdom is insufficient, and moreover the mind consciousness can compensate for its deficiency; in other respects, the wisdom of the manas is quite strong, which is why it is said that the manas is very keen. If the wisdom of the manas were truly lowly, how could it enable the five-aggregate body to react in an instant, respond to emergencies, and regulate the material body at any time so as to cope with the surrounding living environment? The manas first discerns the condition of the material body, and then directs the six consciousnesses to act.

Since the manas and the tathāgatagarbha are forever together, working hand in glove, then when one realizes the manas and meditative concentration is complete, one can catch hold of the tathāgatagarbha in all of the manas's mental activities. This is the profound enlightenment method of Yogācāra. Afterwards, one's wisdom will become extremely deep and subtle. As long as one cultivates the meditative concentration of the first dhyāna, one will leap over the three barriers of the Chan school in a single bound, and attaining the first bhūmi will be within easy reach—one's cultivation will then surpass a great asaṃkhyeya kalpa. Great bodhisattvas of long cultivation who possess the faculty of wisdom should have this resolve, perseverance, and courage: if one is to attain enlightenment, one should awaken upon the mind-consciousness—awaken to the ultimate place of the Buddha-dharma, being able to observe the conjoint operation of the eight consciousnesses, and quickly give rise to the seed-wisdom (bīja-jñāna) of Yogācāra, so that in the future one will have the ability to share in the family enterprise of the Tathāgata and become a pillar of Buddhism.