The Fewer the Afflictive Obscurations, the Vaster the Wisdom

Distinguishing the respective functional roles and influences of the manas (意根) and consciousness (意识) is entirely achievable. The key lies in determining who can accomplish this, to what extent, and who cannot—this depends entirely on the level of each individual's wisdom. The degree of wisdom, in turn, is constrained by the severity of afflictions (烦恼), the depth of habitual tendencies (习气), and the profundity of meditative concentration (禅定). Wisdom, meditative concentration, and the purity of mind are intimately interconnected, closely intertwined, and inseparable.

The intrinsic nature and functional role of consciousness might be relatively easier to grasp compared to the intrinsic nature of manas and the Eighth Consciousness (第八识). However, the vast majority of people still cannot apprehend it and remain in a state of obliviousness. Why is this so? Primarily because these dharmas (法) are still quite profound and subtle. If one lacks deep and thorough understanding of Buddhist principles, insufficient correct views (正知见), an agitated mind, and a deficiency in meditative concentration, then it becomes impossible to carefully contemplate and observe the operation of consciousness itself. Without the wisdom born of direct experiential observation (现量观察智慧), even the relatively coarse intrinsic nature of consciousness cannot be clearly discerned.

This also involves the obstruction caused by afflictions. When speaking of afflictions, most people recognize greed and hatred, unaware that ignorance (愚痴无明) is also part of afflictions, indeed the principal part and the very root of afflictions. Ignorance means a lack of clarity in the mind, an absence of wisdom and correct views, the fundamental cause of which is also insufficiency of merit and virtue (福德). Without the obstruction of afflictions, wisdom becomes vast and extensive. Consciousness can then transform into wisdom (转识成智), enabling comprehension of more Buddhist principles and direct experiential observation of the operation of numerous dharmas. Such wisdom is ineffable—profound, broad, and subtle—beyond the imagination of ordinary people.

The functional nature of manas is generally impossible for ordinary people to observe directly without guidance from those who have realized it beforehand (过来人). This is because the operation and characteristics of manas are too hidden, too profound, and too subtle. Bodhisattvas of the First Ground (初地) and above can directly observe a small portion of it. Bodhisattvas below the First Ground (地前菩萨), relying on the teachings of a virtuous spiritual friend (善知识), may be able to understand it relatively fully or perhaps gain a slight experiential realization. Those who have not yet attained enlightenment, relying on the teachings of a virtuous spiritual friend, can also realize the existence of manas, understand a very small part of its functional role, and gain some experiential insight, but they likely cannot yet speak of direct experiential observation.

Bodhisattvas below the First Ground find it extremely difficult to directly observe how manas and consciousness coordinate and cooperate closely with each other during the operation of all dharmas. They struggle to distinguish, in the functioning of various dharmas, which aspects are the functional role of consciousness and which are the functional role of manas. It is hard for them to differentiate whether the function of cognizing dharmas belongs to manas or consciousness, or whether the function of deliberation and decision-making regarding dharmas belongs to manas or consciousness. They find it difficult to distinguish the respective roles of the various mental factors (心所法) as belonging to manas or consciousness, let alone discern which mental factors specifically pertain to manas. They cannot differentiate the distinctions in the mental factors possessed by each sentient being, nor the differences in the mental factors of practitioners at different stages of cultivation. If a Bodhisattva below the First Ground has minor afflictions, small obstructions, and relatively profound and broad wisdom, they may, relying on the teachings of a virtuous spiritual friend, distinguish part of the intrinsic nature of manas and consciousness. Those with heavy afflictions and deep ignorance, however, will be unable to make such distinctions.