Distinction Is Not Intended

"Discrimination is also not intentional" is spoken by the Sixth Patriarch in the Platform Sutra of the Sixth Patriarch. The "discrimination" referred to by the Sixth Patriarch is often understood by ordinary people as the discriminative nature of the deluded seventh consciousness. However, the true meaning of the Sixth Patriarch's statement points to the discriminative nature of the fundamental mind, the eighth consciousness. This Dharma is profound. The Sixth Patriarch's teachings are entirely grounded in the eighth consciousness, the true suchness of self-nature. All the Dharmas he expounds revolve around the eighth consciousness, the true suchness of self-nature, and do not dwell on illusory dharmas.

The true meaning of "Discrimination is also not intentional" refers to the discriminative nature of the eighth consciousness, the true suchness of self-nature. Although the eighth consciousness discriminates all dharmas, it does not possess a mind that intentionally discriminates; it lacks the mental volition of deliberately wanting to discriminate. It does not actively seek to discriminate any particular dharma, yet it spontaneously and naturally discriminates all dharmas. It discriminates all dharmas without intention, without giving rise to any attachment or hindrance. It neither attaches to affairs nor harbors affairs in mind. Acting freely according to conditions, it comprehends all dharma appearances yet has nothing it comprehends. It accomplishes all deeds yet has nothing it accomplishes. Such a mind is like empty space—utterly free and at ease, perfectly tranquil and unperturbed.

If the seventh consciousness were also like this eighth consciousness, what suffering would there be to speak of in the world? What burden would there be to speak of? What world would there be to speak of? With the mind utterly empty, moving through the world would be like moving through empty space. Such great freedom is the freedom of the Buddha-mind; it is the state of all Buddhas. Is the eighth consciousness, then, not supremely worthy of our study and emulation? It is profoundly worthy. Even at the cost of countless lifetimes, one should take refuge and submit to the eighth consciousness. Moreover, submitting to the eighth consciousness precisely liberates us from the suffering of birth and death accumulated over immeasurable kalpas, allowing us to constantly drink the nectar of non-attachment, be free and unbound, and attain ultimate great bliss.

The discriminative nature of the eighth consciousness, for example, involves discriminating seeds: which seed's conditions have ripened, which seed's conditions have not ripened, what karmic retribution should manifest, and what should not manifest. The eighth consciousness is able to discern all of this; it possesses this discriminative ability. However, this discriminative nature of its is the natural, spontaneous discrimination of things as they are, operating according to its inherent laws. It does not intentionally discriminate or create; therefore, its discrimination is unintentional, lacking its own volition or mental volition. It operates all dharmas in this way. Does it possess discriminative ability towards all dharmas? It possesses discriminative ability towards all, yet similarly, it functions without mental volition, unintentionally and spontaneously turning according to conditions. Those who have not realized the mind find it difficult to resonate with this discriminative nature and cannot perceive it. They might confuse this discriminative nature with that of the first seven consciousnesses. But the eighth consciousness lacks the discriminative nature and mental volition of the first seven consciousnesses; it operates without effort. Therefore, the discrimination of the eighth consciousness is unintentional.