How to Truly Realize the Eighth Consciousness

The Vimalakirti Sutra states: "The Dharma cannot be perceived through sight, sound, perception, or awareness. If one seeks it through sight, sound, perception, or awareness, what is perceived is merely sight, sound, perception, or awareness—not the pursuit of the Dharma." What does this mean? The original text conveys that the eighth consciousness, this Dharma, cannot be seen or realized through the faculties of sight, sound, perception, or awareness. If one attempts to know it using these methods, then what is perceived is only one's own sight, sound, perception, or awareness—not the eighth consciousness itself. Using the methods of sight, sound, perception, or awareness to know the eighth consciousness is not the way to realize it; it is impossible to attain enlightenment through such means.

The term "Dharma" in the original text refers to the fundamental essence of sentient beings—the eighth consciousness, the source and origin. This Dharma is fundamentally distinct from all other dharmas; it determines all phenomena. Since beginningless kalpas, sentient beings have been lost in delusion, ceaselessly chasing after false dharmas and superficial branches, unaware of seeking the source. Only after knowing the existence of this source can one understand to seek it, return to it, and restore one's original purity. How, then, can one trace back to this source? Those who do not know how to seek will use the functions of sight, sound, perception, and awareness to search—this is what the vast majority do. In the end, they may not even catch a glimpse of the shadow of the eighth consciousness. Even if they perceive a shadow, it is useless, for they still cannot return to the source.

What are sight, sound, perception, and awareness? They are the functional activities of the six consciousnesses: eye-seeing, ear-hearing, nose-smelling, tongue-tasting, body-touching, and mind-knowing. These are the ways the six consciousnesses discern the objects of the six dusts (sensory fields). Using the methods of discerning the six dusts to seek and recognize the eighth consciousness is misguided, for the eighth consciousness is profoundly and distinctly different from the six dusts. Perceiving the eighth consciousness should not employ the same methods used for perceiving the six dusts. Therefore, the Vimalakirti Sutra states: "If one seeks it through sight, sound, perception, or awareness, what is perceived is merely sight, sound, perception, or awareness—not the pursuit of the Dharma." Reflect deeply on this phrase—it is exceptionally crucial. If the method is wrong, the goal cannot be reached, and the objective cannot be realized.

The scripture’s meaning clearly indicates: perceiving the eighth consciousness is not a function of the six consciousnesses’ sight, sound, perception, or awareness. Then what function is it? Who perceives the eighth consciousness? Here, the functional role of the discriminating mind (consciousness) is explicitly negated—it is not perceived using the mind’s ordinary way of seeing. What functions does the discriminating mind possess? Reasoning, thinking, analyzing, imagining, organizing, summarizing, comparing, and so forth. This means that using these functions to perceive the eighth consciousness will never reveal its true essence. If one truly believes they have perceived it, what they perceive is merely a shadow or a substitute. If someone claims to have found the eighth consciousness through the discriminating mind and believes they have realized the mind, attained enlightenment, or achieved the Way—this is a grave misunderstanding, one that Vimalakirti the Great does not permit. If it is something the Great One does not permit, yet one insists on holding to it, then they must bear the consequences themselves—provided they can endure them.

Therefore, ultimately, the realization methods transmitted by the Patriarchs are genuine and unfailing—they neither deceive oneself nor others. At the very least, they do not disgrace the Buddha’s teachings, and one’s conscience remains clear. As the saying goes: if the master, the fundamental mind (root consciousness), does not attain realization, what use is the activity of the discriminating mind, a mere subordinate tool? If the master has not opened his noble mouth, nothing said counts. Thus, to realize any Dharma, including worldly dharmas, the master—the fundamental mind—must personally realize it, see it with his own eyes. Only then is it called direct realization. Only then can there be functional benefit. Only then can all false dharmas be transformed. Only then can one be utterly complete and thorough. Only then is it genuine and beyond doubt.