Does Dharma Not Exist If Unobservable by Consciousness?

The deliberative nature of consciousness (the sixth consciousness) is overt and easily observable, whereas the deliberative nature of the mind root (the seventh consciousness, manas) is covert and not easily observable. This is because consciousness possesses relatively strong self-reflective power; the isolated consciousness can observe some of the operational manifestations of both the five sense-consciousnesses and itself, but not all, as consciousness has not yet transformed into wisdom. The Buddha can observe all of them, and the wisdom of the path attained by Bodhisattvas on the stages (bhūmis) can observe most.

However, the isolated consciousness, obscured by afflictions and lacking sufficient meditative concentration, has not transformed into wisdom; thus, it cannot observe the operational manifestations of the mind root. Therefore, it becomes necessary to describe the deliberative nature of the mind root as hidden. In truth, for the Buddha and for Bodhisattvas who have transformed consciousness into wisdom, observing the manifestations of the mind root is still relatively easy.

The distinction between hidden and overt lies entirely with the individual, not with consciousness or the mind root themselves. The mind root also possesses a self-verifying aspect (svasaṃvittibhāga) and has a subtle reflective capacity, enabling it to observe its own operational manifestations. However, the mind root cannot express them, so consciousness (what we refer to as "us") remains unaware. Since consciousness is unaware of the operational manifestations of the mind root, consciousness also remains unaware of whether the mind root's reflective power is strong or weak.

Regarding matters unknown to consciousness, many people's consciousness habitually denies their existence or asserts they do not exist. Thus, just as consciousness cannot observe the Earth's revolution and rotation, one could say the Earth is motionless and stationary. While saying so might seem inconsequential, it does not accord with reality.

How much truth and reality can the consciousness of an ordinary person actually observe? Very little. Ignorance (avidyā) is too profound and thick, the obscurations too heavy. Yet, the more ignorant a person is, the less they tend to acknowledge their own lack of knowledge and the more they trust their own judgments—this is what is called helplessness!