The Inconceivable Wisdom of Manas

 If the six consciousnesses have the mental activities of craving and aversion, it shows that the six consciousnesses possess the mental factor of desire; if the manas has the mental activities of craving and aversion, it shows that the manas possesses the mental factor of desire. When the conscious mind has the capacity to receive and register its object-condition, and can discern the contents discerned by other consciousnesses and coordinate with them, it shows that the conscious mind possesses the mental factor of determination (adhimokṣa), and that wisdom can arise; that the conscious mind can be mindful of the Dharma shows that it possesses the mental factor of mindfulness; that the conscious mind can be concentrated upon the Dharma, with discerning wisdom arising, shows that it possesses the mental factor of meditative concentration (samādhi); that the conscious mind has discriminating wisdom, with corresponding powers of comprehension and discernment, shows that it possesses the mental factor of wisdom.

All seven consciousnesses possess the mental factor of wisdom. Those whose manas has a weak mental factor of wisdom are what worldly terms call congenitally foolish or intellectually disabled. Although the seven consciousnesses all have ignorance, they still possess a certain degree of wisdom in worldly matters; otherwise, how could worldly affairs be accomplished? How could one survive? Because the seven consciousnesses possess wisdom in worldly dharmas, when the bodhisattvas translated the sūtras, the prajñā wisdom of the tathāgatagarbha was not translated into the Chinese word for "wisdom," so as to distinguish it from the mental factor of wisdom of the seven consciousnesses and avoid confusion.

The development of modern high technology, and 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, and among these, the manas is indispensable in fully exercising the function of the mental factor of wisdom. In particular, the wisdom of those geniuses mainly refers to the innate wisdom of the manas, not the wisdom that the mind consciousness acquires through later learning. So is the mental factor of wisdom of the manas not remarkable?

The mental factor of wisdom of the manas is inconceivable; even the mental factor of wisdom of ordinary beings and of animals is inconceivable; the mental factor of wisdom of the Buddhas and bodhisattvas is of course even more inconceivable, beyond all conception. But all inconceivable states can be conceived of by the Buddha; otherwise the Buddha would have ignorance, and would not be a Buddha. Some of these wisdom mental factors are innate from the beginning, while others must be born and accomplished through later cultivation.

As for the wisdom of the manas in worldly dharmas: for example, when reciting 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 working in harmony, 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 on its heels, not missing half a step.

Another example: when the physical body needs a certain nutrient, one will especially crave foods containing that nutrient, and they are easily ingested and absorbed; when the body does not need a certain nutrient, the body will reject and dislike eating it, and even if eaten, it is not easily absorbed or taken in. What exactly 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 fine, specific details of the six sense-objects, its wisdom is insufficient and lacking in refinement, but the mind consciousness can compensate for its deficiency; in other respects, the wisdom of the manas is still quite strong, which is why it is said that the manas is very nimble. 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 physical body at any time to cope with the surrounding living environment? The manas first discerns the condition of the physical body, and then directs the six consciousnesses to act. If its wisdom were always lowly, how could it direct the six consciousnesses so well in responding to all surrounding situations, and adapt so well to the environment?

Since the manas and the tathāgatagarbha are forever together as partners in crime, then upon realizing the manas, when meditative concentration is fully accomplished, one can seize hold of the tathāgatagarbha in all the places where the manas has mental activities. This is the profound enlightenment gateway of Consciousness-only teaching. Afterwards, the wisdom of the sixth and seventh consciousnesses will become extremely deep and subtle. As long as one cultivates the first dhyāna, the three checkpoints of the Chan school can be leapt over in one bound, and attaining the bhūmis 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 awaken, awaken from the conscious mind, awakening to the ultimate place of the Buddha-Dharma. Then the harmonious functioning of the eight consciousnesses can all be observed, the seed-wisdom of Consciousness-only can swiftly arise, and in the future one will have the ability to share the burden of the Tathāgata's family enterprise and become a pillar of Buddhism.