On Seeing the Eighth Consciousness with the Eyes

The eighth consciousness is formless and without appearance, invisible to the physical eye, yet it can be seen by the mind eye, the wisdom eye, the Dharma eye, and the Buddha eye. Among these, the wisdom eye, the Dharma eye, and the Buddha eye are collectively called the mind eye. What these three eyes see differs greatly, because wisdom differs, so what is seen must necessarily differ. How can the formless, appearanceless substance of the eighth consciousness be seen? Although the substance of the eighth consciousness is empty and invisible, it has a great many modes of operation and functional activities. The modes of operation of the eighth consciousness are also called mental activities (citta-caitta); its functional activities are the accomplishment of the myriad dharmas and the tens of millions of dharmas, manifesting the appearances of all dharmas and endowing all dharmas with their corresponding functions. The wisdom eye, being shallower in wisdom than the Dharma eye and the Buddha eye and subject to obstruction, sees the modes of operation of the eighth consciousness only superficially and roughly. The Dharma eye sees the modes of operation of the eighth consciousness extensively and in fine detail. The Buddha eye is perfect and unobstructed, seeing the entire range of the eighth consciousness's modes of operation, so subtle that not a single dharma is unknown, not a single dharma is uncomprehended—illuminating all of heaven and earth, perceiving the finest minutiae.

The modes of operation of the eighth consciousness are observed through direct perception (pratyakṣa); those who have not realized enlightenment cannot see them. Those who have not awakened can only speculate about the functions the eighth consciousness performs, but cannot observe its modes of operation. From this point alone, one can completely determine whether a person has awakened or not, and whether their awakening is genuine or false. The functional activities of the eighth consciousness can be imagined from the Buddhist sūtras and from the teachings of the patriarchs and great masters; through inference one can also deduce their general functions. But it is very difficult to infer them in any finer detail—subtle matters, unless heard from others, must be obtained through one's own direct observation. Therefore, every practitioner who wishes to attain true great wisdom, with the wisdom eye and the Dharma eye, must diligently cultivate precepts, meditative concentration (samādhi), and wisdom, put in painstaking effort, and genuinely practice and realize the truth; only then can there be the merit and benefit of true liberation.