Which Comes First: Eye-Consciousness or Mind-Consciousness?

When observing a state where one sees without truly perceiving, is one aware of the presence of light? If one is aware of the light before them, then there is discernment by the eye consciousness, and a very subtle discernment by the mind consciousness. This is because the mind consciousness must divert part, or most, of its attention to contemplate other important matters, resulting in a very localized discernment by the mind consciousness. Only under such conditions can the phenomenon of seeing without truly perceiving occur. When observing the seeing of form, is it necessary to first know that there is light and an image before one can perceive the detailed characteristics of the object? If so, it indicates that the eye consciousness arises first, followed by the mind consciousness. Without direct experiential observation (pratyakṣa), poor meditative concentration (samādhi), and compounded by erroneous theories, one can never arrive at the correct conclusion, no matter what.

At the very beginning of discerning a specific dhamma (phenomenon), the question arises whether the five sense consciousnesses arise first or the mind consciousness arises first. Once both have arisen, the question of which consciousness arises first becomes irrelevant. However, when closing the eyes and then opening them again, the question of whether the eye consciousness arises first or the mind consciousness arises first becomes relevant. Even with closed eyes, if one can still sense light through the eyelids, that indicates the eye consciousness has not ceased; it can still discern apparent form (rūpa-pratibhāsa). The eye consciousness only discerns apparent form, the colors on the form object (rūpa-āyatana). This is described in the first volume of the Yogācārabhūmi-śāstra.

The five sense consciousnesses discern the coarse aspects of materiality (rūpa) – which are the particles of the four great elements (mahābhūta) – that the Tathāgatagarbha, based on the external five sense objects (bāhyapañcaviṣaya), extracts from those external objects, transmits to the supreme sense faculty (adhiṣṭhānendriya) in the hindbrain, and manifests there. This coarse aspect of materiality is close to the essential realm of the external five sense objects that the Tathāgatagarbha contacts and discerns. The eye consciousness seeing form only requires renewed mental attention (manasikāra) at the very beginning. For instance, if there are many objects in a room, when the eye consciousness shifts its focus from one place to another, and the seen object changes, the eye consciousness requires renewed mental attention, and the mind consciousness also requires renewed mental attention. Therefore, when the seen form changes, it involves the arising of the eye consciousness and the mind consciousness. However, regardless, the eye consciousness always arises first, and a moment later, the mind consciousness arises. When seeing form, the eye consciousness always first sees the hazy, indistinct colors – whether it is empty or contains an object – and then the mind consciousness subsequently perceives the shape, size, length, squareness, roundness, content, meaning, and so forth. However, when awakening from sleep, it is always the solitary mind consciousness (asamprayukta-manovijñāna) transforming into sense-accompanied mind consciousness (samprayukta-manovijñāna) that arises first, followed by the subsequent arising of the five sense consciousnesses. This order is reversed compared to the sequence during the waking state.

All coarse aspects, the hazy and indistinct parts, are what the five sense consciousnesses discern first. The detailed content is discerned later by the mind consciousness. The connection between the five sense consciousnesses and the mind consciousness is extremely rapid. Those without meditative absorption (dhyāna) cannot discern it at all. Therefore, even if many people are told about this, they still cannot observe and verify it through practice (vipassanā), being unable to realize it experientially; they can only memorize others' theories. Each time the six consciousnesses perceive a form object (rūpa-dharma), they all require renewed mental attention. The mental faculty (manas) must first renew its attention constantly, only then can it guide the six consciousnesses to apply mental attention and discernment. Without meditative absorption, one cannot observe and verify these subtle dharmas at all.

Hearing sound involves the mind consciousness and the ear consciousness hearing together; the ear consciousness alone cannot hear sound. During seated meditation, when a sound is suddenly heard, the ear consciousness arises first to discern it, followed by the mind consciousness discerning it later. The ear faculty first feels the vibration, and then the mind consciousness later knows what the sound is. When the ear consciousness hears sound, the vibration first transmits to the ear faculty, vibrating the eardrum; this is the coarse sound discerned by the ear consciousness. Afterwards, the mind consciousness discerns the detailed aspects like pitch, distance, volume, meaning, and so forth. This demonstrates that the ear consciousness discerns prior to the mind consciousness and arises prior to the mind consciousness.