The Semi-Objective Realm Perceived by the Seventh Consciousness

The seventh consciousness (manas) takes the perceiving-aspect (darśana-bhāga) of the eighth consciousness (Ālayavijñāna) as its object. After the eighth consciousness perceives the essential realm, it gathers the subtle particles of the four great elements, forming the initial image, carrying the material seeds of the four great elements of the essential realm. When the seventh consciousness sees it, it takes it to be what it itself sees, takes all of these to be "I," and gives rise to a mind of grasping and attachment. Relying on the eighth consciousness, the dharma carrying the substance of the four great elements is transmitted to the supreme faculty (indriya), and by means of the six consciousnesses it is discriminated and grasped. However, the dharma transmitted to the supreme faculty is no longer the dharma that the seventh consciousness originally saw at the very beginning; it is only similar. The six consciousnesses do not know this principle, and both take it to be real. The object-aspect (nimitta) between the seventh consciousness and the eighth consciousness arises, first, in the mind of the seventh consciousness, and second, in the minds of the six consciousnesses. Yet there is a certain difference between the object-aspects perceived by the sixth and seventh consciousnesses; the sixth and seventh consciousnesses do not know this, and so it is overlooked and disregarded. This too is ignorance (avidyā).

The object-aspect transmitted into the black box of the supreme faculty is taken as object by the six consciousnesses; after being taken as object, it manifests in the minds of the six consciousnesses. The object-aspect in the minds of the six consciousnesses is then like an image in a mirror—a qualitative change has occurred, and it no longer carries the substantial seeds of the four great elements of the essential realm. This is called the "similarly-borne object-aspect" (似带质), also called the "false borne object-aspect." It is similar to the external object-aspect, similar to the essential realm, and similar to the truly-borne object-aspect (真带质境).

Suppose there is a person with supernormal powers who has trained the six consciousnesses well, remaining suchness is immovable (tathatā-acalita) toward all objects of the six sense-dusts, knowing them to be illusory transformations with no real function. Then the object-aspects of the six sense-dusts in the black box of the supreme faculty would have no effect whatsoever on the bodies of the six consciousnesses. High mountains and great seas could not obstruct the bodies of the six consciousnesses, because mountains and waters are all false realms, false object-aspects—images in a mirror, without any substantial function. A great fire burning the bodies of the six consciousnesses would not move them; fire burning and blades cutting the body would pose no obstruction, because fire and blade are both false realms and false dharmas, like object-aspects in a mirror—what substantial force could they have?

Sentient beings do not understand this principle, and they also lack meditative concentration (samādhi). Thus when sense objects arrive, the mind is moved and they enter the mind, and the body and mind are thereby harmed—harmed by false realms. Is that not an injustice? Is it not dispiriting? Is it not a grievance?