The Knowing of the First Six Consciousnesses

The nature and function of the six consciousnesses are discernment and discrimination. Discernment and discrimination constitute knowing. Wherever there is knowing, the six consciousnesses exist. This knowing is sometimes distinctly perceptible, and we can be aware of it ourselves; at other times, it is less apparent, and we may not realize that we are knowing. When we are aware that there is knowing within our mind, this is the self-witnessing portion of the mental consciousness. This knowing sometimes manifests as inner voices, language, and written words; at other times, it is without inner voices, without language, and without written words.

This knowing sometimes involves thoughts and sometimes does not. Regardless of the presence or absence of thoughts, it is the knowing of the mental consciousness. Knowing without thoughts arises only under certain conditions, such as when there is some degree of concentration power, or in other special circumstances—for example, when startled, experiencing extreme joy or sorrow, or entering meditative absorption. At such times, the mind is not devoid of awareness. As long as there is a knowing that recognizes the absence of thoughts or perceives the mind’s stillness, this knowing is the mental consciousness cognizing the objects of mental perception (dharma-dhātu).

If one can still clearly perceive the objects of the five senses, then there is the knowing of the five sense consciousnesses. This, of course, does not occur apart from the knowing of the eighth consciousness and the seventh consciousness. When the mental consciousness can introspect upon itself, observing that it possesses knowing or has cognized something, recognizing its own mental state—this is the self-witnessing portion of the mental consciousness. When our wisdom is insufficient and our concentration power is also lacking, this capacity for introspection becomes very weak. We cannot fully and truly comprehend our own mental states, nor can we detect the afflictions of greed, hatred, and delusion within ourselves. Consequently, the obstructions of afflictions and habitual tendencies cannot be actively subdued, and spiritual practice becomes difficult to progress.