Only by Perfectly Possessing the Seed-Wisdom of Consciousness-Only Can One Directly Observe, through Valid Direct Cognition, the Mental Factor of Mindfulness (smṛti) and the Mental Factor of Volition (cetanā) of the Eighth Consciousness (ālayavijñāna)

Logically speaking, any conscious mind, including the eighth consciousness, has mindfulness (smṛti) and the mental factor of mindfulness; it is only that the manner and content of that mindfulness differ. The operations of the seventh and eighth consciousnesses are too profound, subtle, and hidden—those lacking sufficient samādhi and wisdom cannot observe them at all. Therefore, the mental activities of these two consciousnesses can never be discerned by any means; only after one has fully acquired the seed-wisdom (bīja-jñāna) of Consciousness-Only can one gradually observe a portion of them.

In the Platform Sutra of the Sixth Patriarch, the Sixth Patriarch said: Suchness is without thought, yet nothing is unthought. In truth, what dharma is not thought forth by suchness? Suchness is without knowing, yet nothing is unknown—which dharma does suchness not know? If it did not know, it could not transform, create, and uphold; if it did not mind the myriad dharmas, everything would cease and collapse. The key is how the eighth consciousness minds, what it minds, how it knows, and what it knows. One must not equate the mindfulness and knowing of the eighth consciousness with the mindfulness and knowing of the six consciousnesses, nor with the mindfulness and knowing of the seventh consciousness. Ultimately speaking, the mindfulness and knowing nature of all eight consciousnesses are different—each has a certain degree of distinctiveness—and these questions all fall within the scope of seed-wisdom. When the mind consciousness and the manas have not undergone the transformation of consciousness into wisdom, these questions cannot be probed deeply and are not easy to understand clearly.

The mental factor of volition (cetanā) signifies the nature of deliberation, of discerning choice, and of action; it is primarily activity, meaning movement. The eighth consciousness also has the mental factor of volition and also has the nature of movement: not pausing for even a single instant, it discerns, chooses, and creates all dharmas. It is only that its manner of movement differs from the movement of the seven consciousnesses. The moving and non-moving nature of the eighth consciousness is not what ordinary Buddhist practitioners imagine; the sentimental conjectures and intellectual interpretations of ordinary people cannot fathom it. Only when meditative concentration and wisdom are both complete can one genuinely and truly realize these dharmas.