Why Are Buddhas and Bodhisattvas Not Tainted by Evil?

If sentient beings, while dwelling in the world, encounter adverse conditions and still become tainted, thereby giving rise to afflictions, it clearly indicates that their manas (intellectual root) is still aligned with afflictions and has not yet severed them. Thus, they become tainted upon encountering conditions, and unwholesome karma manifests upon encountering conditions. The Buddhas, having cultivated through three great asamkhyeya kalpas, long ago completely eradicated all defilements of afflictions such as greed, hatred, ignorance, arrogance, doubt, and wrong views, along with all habitual tendencies of afflictions, leaving no residual habits. When they come to the degenerate age of the five turbidities and interact with afflicted sentient beings, they are fundamentally untouched by even the slightest taint or defilement from the afflictions of beings; their minds remain eternally pure and undefiled. This is because the Buddha severed afflictions upon reaching the first bhumi (ground), at which point the mind was already free from defilement, though at that stage, the habitual tendencies of afflictions had not yet been fully eradicated.

The afflictions that the Buddhas began to sever before the first bhumi are those eradicated in both the sixth and seventh consciousnesses. Because the seventh consciousness (manas) severs afflictions, it transforms into wisdom, attaining the Wisdom of Equality, which perceives all dharmas as equal and non-dual, without distinction between self and others; thus, there is no selfishness, and one treats all people and matters equally. Because the manas (seventh consciousness) severs afflictions, no matter where one is reborn in future lives, the manas remains free from afflictions and is untaintable. However, when the habitual tendencies of afflictions have not yet been eradicated, these tendencies may occasionally manifest; this is unavoidable, and the sixth consciousness (mano-vijñāna) may occasionally be tainted by the environment. Although the sixth consciousness may be tainted, manifesting some afflictions, they are quickly eliminated, neither persistent nor firmly established, nor do they taint or affect the manas.

Because the manas is untaintable and itself free from afflictions, the afflictions of the sixth consciousness are easily severed. Otherwise, if the sixth consciousness is dominated by the manas, afflictions are not easily eradicated, and even if severed, they may re-arise. Bodhisattvas at the eighth bhumi and above will no longer have their sixth consciousness tainted; afflictions and habitual tendencies do not manifest. The consciousness of the Buddhas is even more utterly free from the slightest taint or defilement; afflictions and habitual tendencies do not arise. They see forms without greed, see wealth without desire, do not seek power or status, are free from hatred and anger, unperturbed and unagitated, their minds soft, harmonious, tranquil, and supremely serene. In contrast, ordinary sentient beings possess all afflictions in their sixth and seventh consciousnesses; encountering conditions, they become tainted, often yielding to the environment with little resistance. They see forms and crave them, see wealth and covet it, delight in power, pursue fame and profit; when adverse conditions arise, anger often accompanies their minds, and selfishness and self-attachment are extremely heavy.

From this, it is evident that the manas of ordinary sentient beings is fully endowed with all afflictions—greed, hatred, ignorance, arrogance, doubt, and wrong views. The sixth consciousness follows the manas, so afflictions also frequently manifest. Encountering tainting conditions, the sixth consciousness is easily influenced. Because the manas connects the past, present, and future lives and is fully endowed with all afflictions, the cycle of birth and death continues unceasingly. In the intermediate state (bardo) and upon rebirth in the next life, they are fully endowed with all afflictions, identical to the previous life, continuing with afflictions life after life. However, except for the afflictions of self-view (satkāya-dṛṣṭi), self-attachment (ātma-grāha), self-conceit (asmi-māna), and self-ignorance (ātma-moha), which constantly accompany the manas in continuous operation without pause, other afflictions do not perpetually accompany the manas. Instead, they manifest only upon encountering conditions, creating unwholesome karma, storing karmic seeds, and perpetuating the cycle of birth and death in future lives.