The aspects of the eight consciousnesses can all be observed through direct perception.

After realization and awakening—especially when one possesses the wisdom of the varieties of paths—one can directly perceive, through direct perception, the modes of activity of the tathāgatagarbha, distinguishing them clearly and unmistakably from the modes of activity of the seven consciousnesses, so that one will not fall into the seven consciousnesses and the five aggregates. It is like red beans and mung beans mixed together: one can immediately sort them out, as clearly separated as the Jing and Wei rivers, with no ambiguity whatsoever. Within the body of the five aggregates, no matter which dharma's operation one observes, one can immediately observe how the tathāgatagarbha operates and how the six consciousnesses operate; the operation of the seventh consciousness is relatively difficult to observe, but at a certain point one should be able to observe it as well. In the process of directly perceiving the modes of activity of the eight consciousnesses, the modes of activity of the sixth and seventh consciousnesses perhaps cannot be separated and are easily confused, but the mode of activity of the tathāgatagarbha should be quickly discernible, so that it is not confused with the sixth and seventh consciousnesses, leaving one unable to tell the true from the false.

Therefore, the tathāgatagarbha can be directly realized. Although the essence of the tathāgatagarbha cannot be seen, its modes of activity and its functions can be observed through direct perception; through the marks and functions of the tathāgatagarbha, one can realize the invisible essence of the tathāgatagarbha. The essence of the tathāgatagarbha is fundamentally different from the essence of worldly dharmas. The essence of worldly dharmas—the realms of the six sense objects—can be seen and discerned by the five consciousnesses, and the mind consciousness can discern them even more easily; but the tathāgatagarbha is not like this. Therefore, the modes of activity of the tathāgatagarbha are extremely subtle; when one's prajñā wisdom is insufficient, one simply cannot see or observe it. That is why so many people say that the tathāgatagarbha is merely a name, that its essence is empty and does not exist. Such a statement is a tremendous misunderstanding, and it creates great obstruction to one's own bodhisattva path, to the point that attaining buddhahood becomes indefinitely distant.