The smaller the obstructions of affliction, the vaster the wisdom

Distinguishing the respective functions and roles of the manas and the mind consciousness, and the respective influence each exerts, is entirely achievable. The key lies in what kind of person can achieve it, to what degree, and what kind of person cannot—this depends on each individual's degree of wisdom. The degree of wisdom is in turn constrained by the severity of one's afflictions and the depth of one's habitual tendencies, as well as by the depth of one's meditative concentration (samādhi). Wisdom, meditative concentration, and the purity of the mind—these three are intimately related, closely connected, and inseparable.

The nature and functions of the mind consciousness may be relatively easier to grasp compared with the nature of the manas and the nature of the eighth consciousness, yet the vast majority of people still cannot apprehend them and remain in a state of confusion. Why is this so? Mainly because these dharmas are still rather profound and subtle. If one's understanding of Buddhist principles is not deep and thorough, if one's views are insufficient, if the mind is restless, and if one lacks meditative concentration, then one cannot carefully contemplate and engage in contemplative practice (vipaśyanā-caryā) on the operation of the mind consciousness itself. Without the wisdom of direct perception/valid direct cognition, even the relatively coarse nature of the mind consciousness cannot be observed clearly.

Among these factors there is also the reason of obstruction by afflictions. When it comes to afflictions, ordinary people generally recognize only greed and aversion, not knowing that ignorance and delusion are also part of afflictions—indeed the most essential part, the root of afflictions. Ignorance means the mind-ground is unclear, lacking wisdom and lacking right views; its fundamental cause is likewise insufficient merit. If there were no obstruction by afflictions, wisdom would be vast and great, and the mind consciousness could transform consciousness into wisdom, able to understand more of the principles of the Buddha-dharma and able to directly observe the operation of many dharmas. Such wisdom cannot be specifically described in words—it is deep, vast, and subtle, beyond the imagination of ordinary people.

As for the functions and nature of the manas, ordinary people cannot directly observe them without guidance from one who has gone through the path, because the operational characteristics of the manas are too hidden and too profound and subtle. Bodhisattvas at and above the first bhūmi can directly observe a small portion of it; pre‑bhūmi bodhisattvas (pūrvabhūmika bodhisattva), relying on the teachings of good spiritual teachers, may perhaps understand it fairly adequately, and may perhaps experience a little of it. Those who have not attained enlightenment, relying on the teachings of good spiritual teachers, can also realize the manas and understand a very small portion of its functions, and can have some experience of it, but it may not yet amount to direct observation.

Pre‑bhūmi bodhisattvas find it very difficult to directly observe how, in the course of the operation of all dharmas, the manas and the mind consciousness coordinate and cooperate closely with each other; very difficult to distinguish, in the operation of various dharmas, which are the functions of the mind consciousness and which are the functions of the manas; very difficult to distinguish whether the discernment of dharmas belongs to the manas or to the mind consciousness, and whether the deliberation (manana) and decision-making regarding dharmas belongs to the manas or to the mind consciousness. It is very difficult to distinguish whether the functions of the various mental factors belong to the manas or to the mind consciousness, let alone to distinguish which mental factors the manas possesses, to distinguish what differences exist among the mental factors of each sentient being, and what differences exist among the mental factors of practitioners at different stages. If a pre‑bhūmi bodhisattva has mild afflictions, small obstructions, and relatively deep and vast wisdom, then relying on the teachings of good spiritual teachers, they can distinguish part of the natures of the manas and the mind consciousness; but those with heavy afflictions and heavy ignorance cannot distinguish them.