How to Realize the Eight Consciousnesses through Valid Direct Cognition

All eight consciousnesses are formless and without characteristics. To discover the eight consciousnesses is to discover the modes of activity of the eight consciousnesses in operation; one cannot see the substance of the eight consciousnesses themselves. We can use the analogy of wind: the eight consciousnesses are like wind—we cannot see wind, we can only discover its function. Likewise, we cannot see the eight consciousnesses; we can only discover their functions. If there were only the tathāgatagarbha and no five aggregates, the tathāgatagarbha could not manifest, and at that time even a Buddha could not discover the tathāgatagarbha itself.

When wind blows against a great tree, the moment the tree sways, one knows there is wind, and one has realized wind. The five aggregates are like the great tree; the seven consciousnesses themselves can be either the great tree or the wind. The mind consciousness is like the wind: when the tree of the five aggregates sways, one knows that the wind of the mind consciousness has manifested, one knows that the wind of the mind consciousness exists, and one has realized the wind of the mind consciousness. The mind consciousness is also formless and without characteristics, yet it can discover its own modes of activity and its mental factors (caittas), discerning its own thoughts and mental activities. These mind consciousnesses and mental activities are all formless and without characteristics, yet they possess the capacity for discernment and can be realized and perceived.

If one realizes the wind based on the swaying of the tree, is this realization a discernment by inference or by direct perception? It is certainly direct perception, because the tree is indeed swaying right before one's eyes, and the swaying is indeed the function of wind. There is no need to compare it with other dharmas; one can know it directly. If one realizes the mind-substance of the tathāgatagarbha based on its operation, this is likewise direct perception, not inference. When the wind blows on your face and you feel coolness, you know there is wind—this is absolutely direct perception and realization. Apart from this, there is no other way to realize wind through direct perception.

When a person in a room feels stuffy, he knows the room lacks sufficient oxygen, and so he goes outside for fresh air. Is feeling the lack of oxygen a discernment by direct perception or by inference? It is certainly direct perception and realization, because it is personally experienced, which is the most convincing. When you see sunlight and find it dazzling, you turn away; at that moment you know your eye consciousness has seen the sunlight, and you have thereby realized the eye consciousness. Knowing that you see the object before you, you know it is the eye consciousness that sees it, and you have realized the eye consciousness through direct perception.

When you are deliberating, you know the mind consciousness has manifested, and you have thereby realized the mind consciousness. This is also realizing the mind consciousness itself—self-validating cognition (sva-saṃvitti-saṃvitti-bhāga), the power of introspection. This is realizing the mind consciousness through direct perception, not knowing it by inference. When drinking water and feeling that it is cool, this feeling is the tactile awareness of the body consciousness; it is realizing the body consciousness through direct perception, not knowing it by inference. From this we can draw a conclusion: whatever can be known in the present moment, and is not a conclusion reached by comparison, is a realm of direct perception, and is personal realization.

Welcome to join the Liberation, Prajñā, and Yogācāra QQ group  238324425