The Difference Between Manas and Manovijñāna-Prajñā

Question: So-called memory involves storing the content experienced by the first six consciousnesses with the participation of the manas, to be recalled later when needed, primarily led by the mental consciousness. Understanding, however, involves the mental consciousness guiding with wisdom, triggering contemplation by the manas, thereby enabling the manas to grasp the internal connections and principles of things. Consequently, when encountering related problems, there is no need for recollection; the manas directly provides answers and handles the matter. Therefore, when the manas possesses wisdom, it handles problems concisely and swiftly. When the manas lacks wisdom, it must search through memories, resulting in prolonged and inefficient problem-solving. Is the above understanding correct?

Answer: The above understanding is largely correct. Recollection is performed by the mental consciousness, but it is dominated and decided by the manas. Understanding is primarily the comprehension by the mental consciousness, but it also involves, to a greater or lesser extent, the comprehension by the manas. When the manas lacks wisdom, it requires recollection by the mental consciousness, followed by comparison, weighing, and deliberation before making a decision, whether correct or incorrect. The shallower the wisdom, the longer the time spent comparing and weighing, the greater the indecisiveness, and the less the confidence. That kind of swift, decisive choice that cuts through complications without the mental consciousness engaging in thinking, analysis, comparison, or deliberation is a direct decision by the manas, which may or may not be wise. Resolving matters silently, without expending mental effort, without turning things over repeatedly in thought, automatically and quietly—this is all the wisdom of the manas. People who are experienced and skillful in handling affairs possess wisdom in their manas; they are seasoned and can resolve matters harmoniously and without obstruction, leaving no handle for criticism.

Students whose manas lack wisdom generally rely on rote memorization by the mental consciousness. They cannot freely apply their knowledge and are at a loss when encountering non-knowledge-based problems. Students whose manas possesses wisdom, however, never prefer memorization; they understand the problem and then freely apply their knowledge. Therefore, in school exams, those who score highly are not necessarily students with genuine wisdom; it depends on whether the exam questions test knowledge or the ability to apply knowledge, whether they assess knowledge or wisdom. It is the same with the Buddha Dharma. Someone who can expound extensively on theory may not necessarily be a person with actualized wisdom. If they have read many books, are erudite and well-informed, possess extensive knowledge and strong memory, and can skillfully use the mental consciousness to organize, categorize, summarize, and analyze the Dharma they have learned, they may formulate a theoretical system. However, this does not necessarily represent actualized wisdom; it might merely be an accumulation of knowledge.

The accumulation of knowledge cannot eradicate afflictions; it only indicates that the mental consciousness is clever. Learning the Dharma from someone clever in mental consciousness may yield much theoretical knowledge, but actualization is difficult. Learning the Dharma from someone with actualization makes actualization easier, even if their knowledge is not necessarily extensive. However, after actualization, wisdom increases, enabling them to gradually broaden their scope of knowledge and supplement necessary theoretical understanding.

When the manas possesses wisdom, the wisdom is profound, free from afflictions, broad in perspective, magnanimous in spirit, bold and insightful, far-sighted, and capable of accurately discerning major rights and wrongs, ensuring no mistakes are made. The cleverness of the mental consciousness lacks profound, deep wisdom; its mental capacity is not broad enough, and it risks being misled by its own cleverness. A person's innate wisdom is brought by the manas; it is the wisdom of the manas. Acquired wisdom is newly learned; it is the wisdom of the mental consciousness, though it may also involve the wisdom of the manas.