The Four Divisions of the Eight Consciousnesses

The four divisions are the perceiving-aspect, the object-aspect, self-cognition (svasaṃvitti), and self-validating cognition (sva-saṃvitti-saṃvitti-bhāga). Among the eight consciousnesses, not only does the sixth consciousness have the four divisions, including self-validating cognition, but the seventh consciousness also has self-validating cognition, and the eighth consciousness, the tathāgatagarbha, also has self-validating cognition. All eight consciousnesses possess the four divisions; it is simply that this is not taught to those who lack the capacity for contemplative practice (vipaśyanā-caryā) and cannot realize it firsthand. There are many profound dharmas that the Buddha, for those whose faculty of faith is not complete and whose power of wisdom is not complete, either did not speak of, or expounded only through indirect and skillful means rather than stating directly—because if stated directly, sentient beings could not understand, and it would merely increase their doubts.

As cultivation deepens continually, as afflictions are subdued and eliminated, and as the power of wisdom keeps rising, the eight consciousnesses not only grow ever stronger in their consciousness-nature, but their wisdom-nature also becomes stronger and deeper. The functions of the seven consciousnesses of each person are absolutely different—that is, the mental factors (caittas) are absolutely different. This is precisely the difference between those who cultivate and those who do not, and the difference between those who cultivate well and those who cultivate poorly.

As cultivation grows ever deeper, not only does the sixth consciousness undergo changes, but the changes in the seventh consciousness also become greater and greater, manifested chiefly in the transformation of its mental factors, and manifested in the wisdom of the conscious mind. In other words, the hallmark of successful cultivation is the transformation of consciousness into wisdom (transformation of consciousness into wisdom). Even if one has not cultivated to the point of attaining the bhūmis, the wisdom of one's conscious mind should still differ from that of ordinary beings, and it is also quietly transforming; it is only a matter of whether sentient beings have the ability to observe it. If one lacks the ability to observe, it shows that the wisdom-nature of one's conscious mind is still not good enough and that obstructions still remain. For those who have no capacity for observation and whose faculty of faith is insufficient, profound dharmas should no longer be taught.