The Difference Between Manas and Manovijñāna-Prajñā

Question: So-called memory refers to the process in which, with the participation of the mental faculty (manas), the content experienced by the first six consciousnesses is stored. Later, when needed, the mental consciousness (mano-vijñāna) leads the act of recollection. Understanding, on the other hand, occurs under the wisdom-guided direction of mental consciousness, triggering the mental faculty to contemplate. Consequently, the mental faculty comprehends the intrinsic connections and principles of things. Therefore, when encountering related problems, there is no need for recollection; the mental faculty directly provides answers and handles the situation. Thus, when the mental faculty possesses wisdom, it processes problems concisely and swiftly. When the mental faculty 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 mental consciousness, but it is dominated and decided by the mental faculty. Understanding is primarily an act of mental consciousness, yet it also involves, to a greater or lesser extent, the understanding of the mental faculty. When the mental faculty lacks wisdom, it needs to undergo recollection by mental consciousness, then engage in comparison, weighing, and deliberation before making a decision, whether right or wrong. The shallower the wisdom, the longer the time spent comparing and weighing, the greater the indecisiveness, and the less confidence one has. That kind of swift, decisive choice—without mental consciousness thinking, analyzing, comparing, or deliberating—is a direct choice made by the mental faculty, which may or may not be wise. Solving matters silently and automatically, without showing any expression, without exerting mental effort, without turning things over repeatedly in the mind—all these are manifestations of the mental faculty's wisdom. People who are seasoned in handling affairs possess wisdom in their mental faculty; they are experienced and can manage matters with unimpeded harmony, leaving no handle for others to grasp.

Students whose mental faculty lacks wisdom generally rely on rote memorization by mental consciousness. They cannot freely apply their knowledge; when encountering non-knowledge-based problems, they are at a loss. Students whose mental faculty possesses wisdom, however, are never willing to memorize; they understand the problem and then freely apply their insights. Therefore, in school examinations, those who score highly are not necessarily the truly wise students. It depends on whether the exam questions test knowledge-based content or content requiring application, whether they test knowledge or wisdom. It is the same with the Buddha Dharma. Someone who can expound a whole set of theories upon speaking is not necessarily a person with wisdom attained through actual practice (realization). If they have read many books, are erudite, possess extensive knowledge and strong memorization, and can skillfully use mental consciousness to organize, categorize, summarize, and analyze the Dharma they have learned, they may compile a theoretical system. However, this does not represent wisdom attained through actual practice; it could merely be an accumulation of knowledge.

The accumulation of knowledge cannot eradicate afflictions; it only indicates that mental consciousness is clever. Learning the Dharma from someone clever in mental consciousness can yield much theoretical knowledge, but actual realization is very difficult. Learning the Dharma from someone with actual realization makes realization easier, even though their knowledge may not necessarily be extensive. However, after realization, wisdom increases, enabling one to gradually expand the scope of knowledge and supplement some necessary theoretical understanding.

When the mental faculty possesses wisdom, the wisdom is profound, free from afflictions, broad in scope, and expansive in mind. One possesses boldness and insight, has long-term vision, accurately discerns major rights and wrongs, and does not make mistakes. The cleverness of mental consciousness, however, lacks deep, profound wisdom; the mind's capacity is not broad enough, and there is a possibility that cleverness may backfire. A person's innate wisdom is all brought by the mental faculty; it is the wisdom of the mental faculty. Acquired wisdom is newly learned; it is the wisdom of mental consciousness, but it may also include the wisdom of the mental faculty.