Only with complete consciousness-only wisdom of the varieties of paths can one directly observe the mental factors of mindfulness and volition of the eighth consciousness.

Logically speaking, any conscious mind, including the eighth consciousness, has mindfulness (smṛti) and the mental factor of mindfulness; it is only that the manner and content of that mindfulness differ. The operations of the seventh and eighth consciousnesses are too subtle and too hidden; those with insufficient meditative concentration and wisdom cannot observe them at all. Therefore, the mental thoughts of these two consciousnesses can never be discerned by any means—only after one has fully acquired the seed-wisdom (bīja-jñāna) of Consciousness-Only can one gradually observe a portion of them.

In the Platform Sutra of the Sixth Patriarch, the Sixth Patriarch said: True suchness (tathatā) is without thought, yet nothing is left unthought; in fact, what dharma is not thought forth by true suchness? True suchness is without knowing, yet nothing is left unknown—which dharma does true suchness not know? If it did not know, it could not transform, create, and uphold; without being mindful of the myriad dharmas, everything would cease and decay. The key is how the eighth consciousness is mindful, what it is mindful of, how it knows, and what it knows. One must not equate the mindfulness and knowing of the eighth consciousness with the mindfulness and knowing of the six consciousnesses, nor equate them with the mindfulness and knowing of the seventh consciousness. Ultimately speaking, the mindfulness and knowing nature of all eight consciousnesses are different, each having a certain degree of distinctness; these questions all fall within the scope of seed-wisdom. When the mind consciousness and the manas have not undergone the transformation of consciousness into wisdom, one cannot investigate these questions deeply, and it is not easy to understand them clearly.

The mental factor of volition (cetanā) represents the nature of deliberation (manasikāra), the nature of choice and decision, and the nature of action; it is primarily volitional activity and carries the meaning of movement. The eighth consciousness also has the mental factor of volition and also has the nature of movement; without pausing for even a single instant, He makes choices and creates all dharmas. It is only that the manner of His movement differs from the movement of the seven consciousnesses. The moving and non-moving nature of the eighth consciousness is not what ordinary Buddhist practitioners understand it to be; the sentimental notions and intellectual interpretations of ordinary people cannot fathom it. Only when meditative concentration and wisdom are fully possessed can one truly and genuinely realize these dharmas.