The Profound Gateway to Enlightenment in Consciousness-Only

The presence of afflictive mental activities in the five consciousnesses demonstrates that they possess the mental factor of desire. The presence of afflictive mental activities in the manas (mind-root) demonstrates that it possesses the mental factor of desire. The capacity to experience and accept an object, along with the arising of wisdom, demonstrates the presence of the mental factor of conviction (adhimokṣa). The ability to remember the Dharma demonstrates the presence of the mental factor of mindfulness (smṛti). The ability to settle upon the Dharma, giving rise to discerning wisdom, demonstrates the presence of the mental factor of concentration (samādhi). The presence of discriminating wisdom and corresponding power of choice demonstrates the presence of the mental factor of wisdom (prajñā).

The wisdom mental factor of the manas is inconceivable. When chanting the Buddha's name to guide meditative concentration, if one's energy becomes insufficient, the manas may suddenly decide to switch to a lower pitch, and the tone changes immediately, before the conscious mind (mano-vijñāna) is even aware of it. The manas and the ālaya-vijñāna (storehouse consciousness) together determine how all dharmas arise, function, and change. Often, the six consciousnesses are unaware of this. The wisdom of the manas is truly inconceivable, capable of knowing all dharmas at any time and adapting flexibly to circumstances, with the ālaya-vijñāna following its lead without the slightest deviation.

When the physical body needs a certain nutrient, it will particularly enjoy eating that nutritious food and easily absorb it. When the physical body does not need a certain nutrient, it will reject it, disliking the taste and refusing to absorb it. What exactly are these two—the manas and the ālaya-vijñāna—up to? The conscious mind truly cannot fathom it.

Therefore, let us consider: Is the discerning wisdom of the manas always so inferior? Not necessarily. It depends on the context. When discerning the specific details of the six sense objects (six dusts), its wisdom is insufficient, and moreover, the conscious mind can compensate for its shortcomings. In other aspects, the wisdom of the manas is still quite strong, which is why it is said that the manas is very astute. If the manas's wisdom were truly inferior, how could it enable the five-aggregate body (skandhas) to react instantaneously, handle emergencies, constantly regulate the physical body, and adapt to the surrounding living environment? The manas first discerns the condition of the physical body and then directs the six consciousnesses to act.

Since the manas and the ālaya-vijñāna always work in close collaboration, then upon realizing the manas and attaining sufficient meditative concentration (dhyāna), one can apprehend the ālaya-vijñāna at the very locus of all mental activities of the manas. This is the profound Dharma gate of awakening through Consciousness-Only (Vijñapti-mātratā). Thereafter, one's wisdom will become extremely profound and subtle. Upon cultivating the first dhyāna, the three barriers of the Chan (Zen) school can be crossed in one leap, and entry into the first bhūmi (ground) will be imminent. This accomplishment surpasses the duration of one great asamkhyeya kalpa (incalculable eon). Bodhisattvas of long cultivation who possess sharp wisdom roots should have this determination, perseverance, and courage. If one seeks awakening, one should realize it through the mind-consciousness, awakening to the ultimate truth of the Dharma. One will be able to observe the harmonious functioning of all eight consciousnesses, rapidly giving rise to the wisdom of the Consciousness-Only seeds (vijñapti-mātratā-bīja-jñāna). In the future, one will have the capacity to share in the Tathāgata's work and become a mainstay of the Buddhist Dharma.