Commentary on the Sūtra of the Collection of the Father and Son (Pitāputrasamāgamanasūtra) (56)

After the eye consciousness discerns material sense-objects, the eye consciousness ceases; after the ear consciousness discerns sounds, the ear consciousness ceases; after the nose consciousness discerns scents, the nose consciousness ceases; after the body consciousness discerns tangibles, it ceases; after the mind consciousness discerns mental sense-objects, it ceases. These six consciousnesses come from nowhere and go nowhere. When they arise, it is emptiness; when they perish, it is emptiness. When the eye consciousness arises, there is no location—it does not come from the eye faculty or from material sense-objects, does not come from empty space, does not come from the brain; it comes from nowhere. When it perishes, there is no place of perishing—it does not go into the eye faculty, does not go into material sense-objects, does not go into empty space, does not go into the brain. This is only the Hīnayāna account; according to the Mahāyāna, they all come from the tathāgatagarbha.

The self-nature of the realm of consciousness is precisely to be apart from all dharmas and not attached to any dharma; its intrinsic nature is empty by nature. The nature of consciousness does not abide in male form, nor does it abide in female form; there is no male form and no female form, yet the nature of consciousness can discern male form and female form. The realm of consciousness originally has no shape and no self-substance; it is merely revealed through verbal designation. Therefore, it is said that the realm of consciousness and the nature of the realm of consciousness are both utterly unattainable—unable to be grasped, unable to be seized. Only the Buddha's right knowledge and right wisdom can thoroughly and completely know this matter.

These several consciousnesses do not abide in the six faculties of eye, ear, nose, tongue, body, and mind, nor do they abide in external sense-objects of form, sound, taste, or touch; they do not abide in faculties or sense-objects, nor do they abide in any dharma. In themselves there is no male form and no female form; they are merely a false appearance of verbal designation, just a name. Therefore, the six realms of consciousness and the nature of the realm of consciousness are utterly unattainable.

The nature of consciousness is discrimination: the eye consciousness discriminates form, the ear consciousness discriminates sounds, the nose consciousness discriminates fragrant and foul odors, the tongue consciousness discriminates sour, sweet, bitter, and pungent tastes, the body consciousness discriminates tangible sense-objects, and the mind consciousness discriminates form subsumed under the Dharmāyatana. Their self-natures are all utterly unattainable. Only the Buddha's right wisdom can know this matter completely and entirely; we can only know a small part of it.