The Manifestation of the Self-Authenticating Portion in Vijñāna-Citta

The principles of Consciousness-Only are exceedingly profound and subtle. Before attaining enlightenment, it takes nearly an asamkhyeya kalpa (an incalculable eon) to reach the stage where one can directly perceive the wisdom of Consciousness-Only through direct experiential realization. Therefore, no matter how wise one may consider oneself, one should not be overly confident.

Since all eight consciousnesses possess the self-verifying self-cognition (svasaṃvedana-pratyakṣa), which confirms the objects they cognize, it demonstrates that the mind-consciousness possesses the power of decisive understanding (adhimokṣa) and a certain degree of wisdom. The self-verifying self-cognition of the sixth consciousness (mano-vijñāna) manifests relatively frequently and distinctly, making it easy to observe. Ordinary people generally acknowledge that the mental consciousness possesses wisdom and an extremely potent power of decisive understanding. In foolish individuals, the mental consciousness lacks introspective power; the self-verifying self-cognition does not manifest, resulting in no power of decisive understanding. Consequently, they cannot clearly distinguish between worldly phenomena and supramundane Dharma.

The eighth consciousness (ālaya-vijñāna) possesses self-verifying self-cognition, indicating that it has wisdom and the power of decisive understanding. This power is manifested in its accurate cognition of karmic seeds (bīja), without misinterpreting them, and in its flawless actualization of karmic seeds without confusion. It is also manifested in the eighth consciousness’s ability to accurately and correctly cognize the mental factors (caitta) of the seventh consciousness (manas), thereby closely cooperating with manas to fulfill its needs and give rise to all phenomena.

The seventh consciousness (manas) also possesses self-verifying self-cognition, indicating that it has the power of decisive understanding, enabling it to comprehend its own cognitions and states, thus possessing wisdom. It is for this reason that it can eventually be transformed into wisdom (jñāna). The power of decisive understanding of the seventh consciousness is manifested in its ability to cognize the phenomena actualized by the eighth consciousness and to make correct decisions, directing the six consciousnesses to function accordingly. It is also manifested in its ability to correctly cognize the objects observed and cognized by the six consciousnesses, understanding the analytical thinking and judgments of the mental consciousness, thereby enabling it to make correct decisions, generate proper physical, verbal, and mental actions without confusion, and accord with principle.

When this power of decisive understanding develops to its utmost magnitude, it can transform consciousness into wisdom. When the power of decisive understanding reaches its maximum, the third transformation of consciousness into wisdom can occur, ultimately leading to the attainment of Buddhahood. There is no such thing as attaining Buddhahood while the manas is still foolish, lacking the power of decisive understanding and great wisdom. If it were possible, it would result in a foolish Buddha. Nor is it said that manas, lacking the power of decisive understanding and great wisdom, can transform consciousness into wisdom, become a Bodhisattva on the Bhūmis (grounds), enter the Tathāgata’s family, and become a true Buddha-son. If it were possible, it would result in a foolish Bodhisattva.

The five sense consciousnesses also possess a subtle introspective power, self-verifying self-cognition, and a very limited scope of the power of decisive understanding, enabling them to operate in accordance with the directives of manas. However, the power of decisive understanding of the five sense consciousnesses is far inferior to that of manas, even more so compared to the mental consciousness, and also inferior to that of the eighth consciousness, even though the eighth consciousness cannot decisively understand the objects of the six dusts (ṣaḍ-viṣaya) or worldly phenomena.

When the mental consciousness lacks wisdom and cannot observe the self-verifying self-cognition of these consciousnesses, the self-verifying self-cognition of these consciousnesses still exists and functions, regardless of whether the mental consciousness can perceive it or not.