How to Realize the Eight Consciousnesses through Direct Perception

The eight consciousnesses are all formless and without characteristics. To discover the eight consciousnesses is to discover their functional manifestations, not to perceive their substantive entities. Using the analogy of wind: the eight consciousnesses are like wind—we cannot see wind itself, only its effects. Similarly, we cannot see the eight consciousnesses themselves, only their functions. If only Tathagatagarbha exists without the five aggregates, Tathagatagarbha cannot manifest, and even a Buddha would be unable to perceive Tathagatagarbha itself.

When wind blows against a large tree and the tree sways, we know wind exists and thus realize wind. The five aggregates are like the tree; the seven consciousnesses themselves can be either the tree or the wind. The conscious mind is like wind—when the tree of the five aggregates sways, we know the wind of the conscious mind is present, recognize the existence of the wind of conscious mind, and thus realize it. Consciousness (vijñāna) is also formless and without characteristics, yet it can perceive its own functional manifestations and mental factors, discerning its own thoughts and mental activities. These conscious minds and mental activities are formless and without characteristics, yet they possess the quality of discernibility and can be realized and perceived.

When realizing wind based on the swaying of a tree, is this realization through direct perception (pratyakṣa) or inferential cognition (anumāna)? It is definitely direct perception, because the tree sways right before one's eyes, and the swaying is indeed the effect of wind. This requires no comparison with other phenomena; it is directly known. Similarly, realizing the essence-mind of Tathagatagarbha based on its functioning is also direct perception, not inferential cognition. When wind blows against one's face and one feels coolness, one knows wind exists—this is absolutely direct perception and realization. There is no other way to directly realize wind.

When a person feels stifled in a room and knows the oxygen is insufficient, then goes outside for fresh air—is knowing the oxygen insufficiency direct perception or inferential cognition? It is definitely direct perception and realization, because it is personally experienced, which is most convincing. When you see sunlight and find it glaring, you avert your eyes; at that moment, you know your eye-consciousness perceives the sunlight and simultaneously realize eye-consciousness. Knowing that you see an object before you means knowing it is perceived by eye-consciousness—this is direct realization of eye-consciousness.

When you contemplate, you know the conscious mind (mano-vijñāna) is present and realize consciousness. This is realizing consciousness itself—it is self-verifying awareness (svasaṃvitti), a power of self-reflection. This is direct realization of consciousness, not inferential knowledge. When drinking water and feeling it is cool, this sensation is the perception of body-consciousness—it is direct realization of body-consciousness, not inferential knowledge. Therefore, we conclude: whatever can be known in the present moment, not deduced through comparison, belongs to the realm of direct perception (pratyakṣa)—it is firsthand realization.

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