The Śrāvaka's Inability to Realize the True Self of the Eighth Consciousness

Faith is not equivalent to realization; believing the Buddha's words is not equivalent to realizing the Buddha's words. Believing in the non-self of the five aggregates is not equivalent to realizing the non-self of the five aggregates. Believing that the eighth consciousness is the true self is not equivalent to realizing that the eighth consciousness is the true self. Of course, faith also has levels: the superficial level is the faith of the conscious mind, while the deep level is the faith of the mental faculty (manas). Even if the mental faculty believes, it is still not equivalent to realization. The gap between faith and realization may be vast or narrow, depending on who holds the faith.

Sravakas, because they believe the Buddha's words, know there exists an indestructible true self, the eighth consciousness. However, due to limitations in their mental capacity, they cannot realize it empirically. Once they realize it empirically, they become Bodhisattvas who have seen the Path (darśana-mārga) in the Mahayana. Sravakas are not equivalent to Bodhisattvas. If Sravakas resolve not to enter the remainderless nirvana (anupadhiśeṣa-nirvāṇa), they can be Bodhisattvas of the shared teaching (通教), not Bodhisattvas of the distinct teaching (别教). Only after realizing the eighth consciousness do they become Bodhisattvas of the distinct teaching.

When Sravakas hear the Buddha's words, they immediately know there is an eighth consciousness that is the true self, but they do not know more detailed content. They have not engaged in actual contemplative observation (观行) of the eighth consciousness. They do not know the true relationship between the five aggregates and the eighth consciousness, nor how the eighth consciousness gives rise to, sustains the existence of, and operates the five aggregates.

After believing the Buddha's words, Sravakas engage in specific and subtle contemplative observation within meditation (dhyāna) on the impermanent, suffering, empty, and non-self nature of the five aggregates and the eighteen elements (dhātus). Ultimately, they conclude that the five aggregates and eighteen elements are indeed impermanent, suffering, empty, and non-self. In this way, they eradicate the view of self that regards the five aggregates as self, attain the pure Dharma-eye (dharmacakṣus-viśuddhi), and gain initial liberation and its function and benefit.

Because Sravakas have not engaged in actual contemplative observation of the eighth consciousness and lack the capability to do so, they cannot definitively conclude whether the five aggregates are the eighth consciousness or not. Only after Mahayana Bodhisattvas realize the eighth consciousness can they truthfully observe that this "I" composed of the five aggregates and eighteen elements is an impermanent, false self and is indeed not the eighth consciousness. Before this, it is merely faith in the Buddha's words, believing that what the Buddha said is true.

When Bodhisattvas realize the patience of the non-arising of dharmas (anutpattika-dharma-kṣānti) and attain specific path-wisdom (道种智), they can gradually observe truthfully that the five aggregates and eighteen elements are actually also the eighth consciousness, being a part of its function. They can observe directly how the eighth consciousness specifically emanates consciousness seeds and the seeds of the four great elements, how it emanates karmic seeds, forming the continuous function of the five aggregates and eighteen elements. Only then do they gradually realize that all dharmas are the eighth consciousness, that sentient beings reside within the One True Dharma Realm, and that all dharmas are the true suchness of the eighth consciousness. Before this, it is merely similar understanding, inference, conjecture, imagination, and faith in the Buddha's words, not actual realization.

Because Sravakas have not engaged in actual contemplative observation of the eighth consciousness and have not realized it empirically, they cannot conclude that "the five aggregates and the eighth consciousness are neither identical nor different." This is a definitive conclusion only Mahayana Bodhisattvas who have realized it empirically can reach. If Sravakas could definitively reach this conclusion, they would immediately become Mahayana Bodhisattvas of true meaning (实义菩萨) and Bodhisattvas of the distinct teaching.

Sravakas, through contemplative observation and investigation, realize that the five aggregates and eighteen elements are empty. This emptiness does not refer to the empty nature of the eighth consciousness. Sravakas lack this wisdom; they can only realize the emptiness of destruction and decay, which is an incomplete emptiness. Only Mahayana Bodhisattvas can realize that the five aggregates are the emptiness of the eighth consciousness. When they can perceive the entire five aggregates as the emptiness of the eighth consciousness, they then enter the grounds (bhūmis) and attain the wisdom specific to consciousness-only (唯识种智). Their contemplative wisdom becomes extremely profound, and their meditation (dhyāna) also becomes extremely deep.

Without having actually realized the eighth consciousness, one cannot observe directly whether the five aggregates are indeed the eighth consciousness or not. Without observing the operation of the eighth consciousness within the body of the five aggregates, one cannot observe the relationship of whether the five aggregates are different from the eighth consciousness or not. What is imagined is not equivalent to realization; what is deduced is not equivalent to realization; believing and repeating the Buddha's words is not equivalent to realization.

If one mistakes logical reasoning and inference for realization, the trouble at the time of death will be immense. At that time, one will discover that nothing is as one usually imagined or believed. No matter how frantically one struggles then, it will be of no avail. Most dreadfully, because one no longer believes in the principles one previously learned and held, one may develop a mind that slanders the Dharma and subsequently fall into the evil destinies. Even for Mahayana Bodhisattvas who primarily cultivate the Mahayana path, if they have not realized the Mahayana Dharma, they cannot truthfully observe what the ultimate relationship between the five aggregates and the eighth consciousness is, nor how the five aggregates are ultimately related to the eighth consciousness in terms of being different or not. Reasoning cannot replace realization. Otherwise, worldly people with a little cleverness could all realize the eighth consciousness and all become Mahayana Bodhisattvas, without needing to take refuge in the Three Jewels or cultivate precepts, meditation, and wisdom. All the preliminary practices taught by the Buddha would then be useless.