All dharmas are the functions of the eighth consciousness

Supernatural powers are the manas being "spirit" (shén) and letting the mind consciousness be "penetrating" (tōng). But the most spiritual and most wondrous of all 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, the five aggregates and eighteen realms are also functions of the eighth consciousness—in fact, everything, when spoken of, is in its essence a function of the eighth consciousness. There is not a single dharma that is not a function of the eighth consciousness itself. It is the eighth consciousness that, relying on conditions, plays with and turns all dharmas, and even those conditions are functions of the eighth consciousness. Even the buddha-lands of 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 else; one cannot find even a trace of reality or autonomy in any dharma apart from the eighth consciousness.

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

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—volition (manaskāra), contact (sparśa), feeling (vedanā), perception (saṃjñā), and deliberation (cetanā)—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 defiled afflictions 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. Outside the mind there are no dharmas; everything in sight is the eighth consciousness.

If the manas can realize this dharma through direct perception, the afflictions of greed, hatred, and delusion will gradually and completely fall away, and ignorance will gradually and completely be severed. These dharmas can only be realized through contemplative practice (vipaśyanā-caryā) in meditative concentration (samādhi). Only when the mind is in samādhi 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, exhausts ignorance, gains great benefit and utility, has more than enough to become a buddha, and attains great self-mastery.