All dharmas are functions of the eighth consciousness.

Supernatural powers are the manas being "spiritual" (shen), enabling the mind consciousness to be "penetrating" (tong). But the most spiritual and most wondrous is the eighth consciousness, because the manas is also a function of the eighth consciousness, the mind consciousness is also a function of the eighth consciousness, the five sense consciousnesses are also functions of the eighth consciousness, and the five aggregates and eighteen realms are also functions of the eighth consciousness. When everything is spoken of, in essence it is all the function of the eighth consciousness; there is not a single dharma that is not the inherent function of the eighth consciousness itself. It is the eighth consciousness that, relying on conditions, plays with and turns all dharmas—and those conditions are also functions of the eighth consciousness. Even the buddha-lands of the worlds in the ten directions, and all the buddhas and bodhisattvas of the ten directions, are functions of the eighth consciousness. The whole is a single true dharma-realm of the eighth consciousness, without duality and without anything other than it; one cannot find even a trace of genuineness or autonomy in any dharma apart from the eighth consciousness.

A world of gold is entirely made of gold; there is not the slightest dharma that is not gold. The Buddha-dharma is just like this—utterly wondrous.

Every mental thought of ours, whether wholesome, unwholesome, or neither wholesome nor unwholesome, is a function of the eighth consciousness. All the mental factors of our seven consciousnesses—attention (manaskāra), contact (sparśa), feeling (vedanā), perception (saṃjñā), and deliberation (manasikāra)—are all functions of the eighth consciousness, and all our bodily, verbal, and mental actions are functions of the eighth consciousness. Even when we study and cultivate the Buddha-dharma and strive to extinguish greed, hatred, and delusion, that too is a function of the eighth consciousness; even the ignorance we give rise to and all the afflictions and defilements that arise from it are likewise functions of the eighth consciousness. There is not the slightest dharma that is not a function of the eighth consciousness, and not the slightest dharma that comes from outside the eighth consciousness. Apart from the mind there are no dharmas; everything in sight is the eighth consciousness.

If the manas can directly realize this dharma through direct perception, the afflictions of greed, hatred, and delusion will gradually all fall away, and ignorance will gradually be completely eradicated. These dharmas can only be realized through contemplative practice (vipaśyanā-caryā) within meditative concentration; only when the mind is in meditative concentration can it accord with the eighth consciousness, and only then can one deeply perceive that all the dharmas manifesting in the mind are functions of the eighth consciousness. Thereby the mind abides within the dharma, breaks through afflictions, completely eradicates ignorance, gains great benefit, more than suffices to attain buddhahood, and attains great ease and freedom.