Preface

Among the mind, the mental faculty, and consciousness, the mind represents the eighth consciousness, the mental faculty represents the seventh consciousness, and consciousness represents the sixth consciousness. The first two are profound, subtle, and concealed, making them difficult to realize and observe. Ordinary individuals can only perceive the sixth consciousness, and even then, not with great precision; they cannot observe the seventh or eighth consciousness. The functioning of the seventh consciousness is exceedingly profound and subtle—innumerable times more so than the sixth consciousness. Thus, many teachers can only expound on the theory of six consciousnesses; they cannot explain the seventh consciousness, nor may they explain the eighth consciousness, as they lack experiential realization of the seventh and eighth consciousnesses and are further unable to observe their operations. This is why the theory of six consciousnesses is ubiquitous in the world.

Ordinary Buddhist practitioners often mistake the functions of the sixth consciousness for those of the seventh or eighth consciousness. Conversely, they also attribute the functions of the seventh and eighth consciousnesses to the sixth consciousness, resulting in mutual confusion. Given the current state of understanding, this is hardly surprising. The seventh and eighth consciousnesses are profoundly difficult to realize experientially. Without sufficient roots of virtue, merit, wisdom, and meditative stability, one’s practice cannot reach such a level. By contrast, realizing and observing the sixth consciousness is relatively easy; with minimal guidance, it can be achieved, requiring little merit, meditative stability, or wisdom, precisely because the sixth consciousness is comparatively superficial.

This book provides a thorough and detailed analysis of the distinctions and connections between the seventh consciousness and the sixth consciousness, enabling readers to discern their respective natures in practical contexts and thus avoid confusion. Once the natures of the seventh and sixth consciousnesses are clearly distinguished, it becomes easier to realize the seventh consciousness experientially, thereby enabling its actual observation. Only then can one genuinely understand, subdue, and transform one’s own mind, attaining great wisdom and liberation. Knowledge derived theoretically remains ultimately shallow; only that gained through experiential observation constitutes true wisdom. Experiential observation leads to realization, and realization leads to Buddhahood. Theory, after all, remains mere theory—it originates from the Buddha’s authoritative teachings or the treatises of others, not from one’s own experiential realization. Only what is realized through direct experience belongs to one’s own wisdom.

After traversing the Buddhist path for some time, the distance between individuals becomes evident, and one’s position along the path becomes clearly visible. An experienced judge, observing an athlete’s demeanor before the race begins and the momentum revealed the instant the starting gun fires, can assess the athlete’s strength. If the athlete runs a stretch of the course, the assessment becomes even clearer. May all Buddhist practitioners cultivate their practice to the level of the seventh consciousness, experientially realize all dharmas through it, effectively subdue and transform the seventh consciousness, eradicate all ignorance, transform consciousness into wisdom, and ultimately attain Buddhahood.