Can Those Who Confuse Truth and Delusion Attain Enlightenment?

Investigating the huatou: Who is reciting the Buddha's name? Who is being sought here? Is it the eighth consciousness, the manas (mental faculty), or the sixth consciousness? The consciousness that can recite the Buddha's name must possess the mental factor of recollection; otherwise, it would be unable to recite. If investigating the huatou means investigating the conscious mind (sixth consciousness), then it is unnecessary. If it means investigating the manas, the manas certainly possesses the mental factor of recollection, but investigating the manas alone cannot lead to enlightenment through realizing the mind. If it means investigating the eighth consciousness, the eighth consciousness must possess the mental factor of recollection.

In the operation of any dharma, the eighth consciousness participates. Some people, based on this characteristic or theory, infer the presence of the eighth consciousness in the operation of certain dharmas within the five aggregates and eighteen elements. They then speculate that the eighth consciousness operates in such a way, roughly playing such a role, and consequently consider themselves enlightened.

In reality, the operation of any dharma within the five aggregates and eighteen elements is the result of the combined functioning of the eight consciousnesses, not the eighth consciousness operating alone. If one claims to have realized the eighth consciousness, one should be able to identify all eight consciousnesses within the operational process of the five aggregates and eighteen elements, clearly distinguish them, specifically point out which is the eighth consciousness and how it operates, while simultaneously negating the true functionality of the other seven consciousnesses, thereby realizing the true selflessness of the five aggregates. Only then is it genuine enlightenment through realizing the mind; otherwise, it isn't even intellectual understanding.

In reality, the vast majority cannot deduce or speculate this out; they learn it by asking around and being hinted at by others. If the hint were correct, it might be acceptable, but the key issue is that the person giving the hint hasn't clearly distinguished which of the eight consciousnesses within the five aggregates and eighteen elements are which, how they operate, or what functions they serve. They mix carrots and scallions together, telling others that "this is the function of the eighth consciousness," and thus consider it realization.

The distance between this and actual realization is immeasurable, yet they decisively believe they are enlightened. In reality, they are mistaken – a mistake that misleads both themselves and others. It is truly pitiful. I have encountered some who are mistaken in this way. They lack basic precepts, possess insufficient fundamental Buddhist knowledge, have no meditative concentration whatsoever, and are heavily burdened with greed, hatred, delusion, and afflictions. They might merely be beginners in Buddhism.

The phenomenon of reciting the Buddha's name is produced by the combined operation of all eight consciousnesses. If someone speculates that it is the eighth consciousness reciting the Buddha's name, and based on this speculation considers themselves to have realized the eighth consciousness and attained enlightenment of the mind, then the question arises: Can the eighth consciousness actually recite the Buddha's name? If the eighth consciousness can recite the Buddha's name, then one could extinguish the six consciousnesses and let the eighth consciousness recite by itself, or extinguish the manas and let the eighth consciousness recite by itself.

If that were the case, then in the state of Nirvana without residue (anupadhiśeṣa-nirvāṇa), the eighth consciousness would similarly be able to recite the Buddha's name. Would Nirvana without residue then remain quiescent and unconditioned? Would it still be the state of Nirvana? Clearly not. Therefore, this notion of the eighth consciousness reciting the Buddha's name is erroneous. It is not enlightenment through realization; at best, it might be considered intellectual understanding, or perhaps not even that.

If the eighth consciousness could recite the Buddha's name, then at the time of death, regardless of how debilitated the six consciousnesses and manas are, no matter how burdened by greed, hatred, delusion, or heavy karmic obstacles, it would suffice for the eighth consciousness to recite, enabling a connection with Amitabha Buddha and rebirth in the Pure Land.

By the same logic, everyone who believes they are enlightened and have realized the eighth consciousness does so because they infer that the function or role in the operation of a certain dharma belongs to the eighth consciousness. But the reality is, no single dharma is the result of the eighth consciousness acting alone; every dharma is the outcome of the combined operation of all eight consciousnesses, containing both true and false aspects. Without negating the false dharmas, how can one realize the true eighth consciousness? If one cannot distinguish the eight consciousnesses – which are false and what functions they serve, which are true and what specific roles they play – how can this be realization of Suchness (tathatā)? Can considering the combined functions of all eight consciousnesses (true and false) as solely the function of the eighth consciousness be called enlightenment and realization of the eighth consciousness?

If this were sufficient to realize the eighth consciousness, then according to the principle that the eighth consciousness operates within all dharmas, participating in everything, one could simply point to any specific dharma and declare it to be the eighth consciousness. Wouldn't this mean most people could realize the eighth consciousness and thus attain enlightenment? Could everyone in the world who cannot distinguish true from false, knowing just a little about the nature of the eighth consciousness, become enlightened? Could one attain enlightenment without upholding precepts, cultivating concentration, or possessing deep prajñā wisdom? Could one quickly realize the mind and become enlightened without practicing the Thirty-seven Aids to Enlightenment, the Six Pāramitās, or eradicating the view of self in the five aggregates?

How deep and turbid is the water in Buddhism, drowning how many seekers? Who truly knows? How should this be addressed? Who knows?