The Imagined Nature of the Eighth Consciousness Cannot Transform One's Own Mind

All dharmas are manifested by the eighth consciousness, and all are empty. Before the sixth and seventh consciousnesses realize this true principle, this is merely conjecture and hypothesis; when it has not been genuinely realized, the principle is the principle, you are you, emptiness is emptiness, and you are you—the two have no connection. With conjecture and hypothesis before enlightenment, the mind can never be emptied. After enlightenment, only through continuous effective observation of the eighth consciousness and the world of the five aggregates can the mind gradually become somewhat empty; after severing afflictions and attaining the bhūmis, the mind can become largely empty; and only after the eighth bhūmi can the vast majority be emptied. Only by genuinely realizing the eighth consciousness in actual practice and gradually transforming the basis toward the pure nature of the eighth consciousness—upon the accomplishment of the transformation of the basis (āśraya-parāvṛtti)—will the sixth and seventh consciousnesses transform consciousness into wisdom and become bhūmi-attained bodhisattvas; when the transformation of the basis is fully accomplished, one becomes a Buddha. Therefore, the emptiness of the eighth consciousness cannot substitute for the emptiness of the sixth and seventh consciousnesses; the sixth and seventh consciousnesses must undergo cultivation and realization in order to recognize and realize emptiness, and only then can the mind be empty. Otherwise, the mouth speaks of emptiness while the mind is not empty, and the demon of afflictions will not depart.

Before the sixth and seventh consciousnesses have fully accomplished the transformation of the basis upon the eighth consciousness, the various pure natures possessed by the eighth consciousness do not mean that the sixth and seventh consciousnesses are also thus. For example, the eighth consciousness never keeps precepts, but the sixth and seventh consciousnesses cannot refrain from keeping precepts the way the eighth consciousness does, because the eighth consciousness has no ignorance or afflictions and will never violate the precepts—thus there is no need to keep precepts, and it has no mind to offend against anything. But the sixth and seventh consciousnesses are not so: their afflictions and defilements are extremely heavy, and they frequently create unwholesome karma for their own selfish gain. If they do not keep precepts, unwholesome karma will be endless, and unwholesome retribution will also be endless; then one cannot escape the suffering of evil destinies and the cycle of the six realms, and cannot attain liberation.

Another example: the eighth consciousness does not cultivate meditative concentration (samādhi), yet the sixth and seventh consciousnesses cannot likewise refrain from cultivating concentration. Because the eighth consciousness has never had a scattered mind, never grasps at any dharma, and possesses supreme wisdom, its mind is always in concentration—neither entering nor exiting concentration. The sixth and seventh consciousnesses are not like this: scattered like monkeys, changing from thought to thought without any settled abiding, the mind-water turbid, unable to see clearly the true principle and true reality, laden with ignorance and afflictions. Therefore, they must cultivate concentration in order to subdue their own mind, gain the ability to deliberate (manana) skillfully, and seek true wisdom and liberation.

Yet another example: the eighth consciousness does not sever afflictions, but the sixth and seventh consciousnesses cannot therefore also refrain from severing afflictions, because the eighth consciousness has no afflictions to sever, whereas the sixth and seventh consciousnesses have extremely many afflictions and ignorance; if these are not severed, one will sink in the sea of suffering of birth and death with no end in sight.

If you wish to compare yourself with the eighth consciousness, then compare how pure the eighth consciousness is amid the five desires and six sense objects of the world—the sixth and seventh consciousnesses must also be pure like Him; how selfless and without self the eighth consciousness is—the sixth and seventh consciousnesses must also be selfless and without self like Him; how the eighth consciousness tirelessly and ceaselessly serves sentient beings—the sixth and seventh consciousnesses must learn from this as well; and observe how the eighth consciousness is endowed with all wisdom—the sixth and seventh consciousnesses must all the more learn from this. Only by comparing in this way can one attain buddhahood soon.

However, if one has not genuinely realized the eighth consciousness, one cannot even compare oneself with it; the imagined nature of the eighth consciousness cannot become one's true object-condition (ālambana-pratyaya) and cannot transform one's own mind. Therefore, one must still diligently cultivate the six pāramitās of the bodhisattva, in hopes of realizing it in actual practice.