How to Distinguish Between the Knowing of Consciousness and the Knowing of the True Mind

Question: If one can realize the mind and perceive the true nature when cultivating access concentration and the first dhyāna, how does one distinguish whether the knowing is from the conscious mind or the true mind? What mind is being understood in "realizing the mind," and what nature is being perceived in "perceiving the true nature"?

Answer: If one can realize the mind and perceive the true nature in access concentration and the first dhyāna, it is the conscious mind carrying the knowing nature that finds or becomes aware of the eighth consciousness, comprehending the general way the eighth consciousness operates within the five aggregates. Therefore, access concentration and the first dhyāna are states entered by the conscious mind. Through contemplative practice, the conscious mind can then give rise to wisdom, discovering the operational traces of the eighth consciousness. This is what is meant by realizing the mind. Realizing the mind is the conscious mind realizing the mind—specifically, realizing the eighth consciousness. Perceiving the true nature is the conscious mind perceiving the functional nature of the eighth consciousness, which is perceiving the Buddha-nature.

The knowing and understanding at the moment of realizing the mind are necessarily those of the conscious mind. The objects of this knowing and understanding are both the eighth consciousness. The true mind, the eighth consciousness, does not know or understand the principle of enlightenment and mind-realization. The true mind does not seek itself, realize itself, or understand itself.

The conscious mind is an excellent tool for cultivation and daily life. It can discern all dharmas and comprehend all dharmas. Without the conscious mind, sentient beings would know and understand nothing. In Buddhist study and cultivation, one must fully utilize the conscious mind, employing it to analyze, contemplate, judge, reason, and verify, ultimately comprehending all dharmas, realizing all dharmas, and using it to attain Buddhahood. When we do not need to cultivate extremely deep concentration, we should not weaken the function of the conscious mind, much less eliminate it. Without this tool of consciousness, one cannot perform tasks, engage in contemplation and practice, participate in Chan meditation, or attain profound wisdom. The achievement of Buddhahood relies precisely on the conscious mind.