Chapter Six: The Defiled and Pure Nature of the Mind-Consciousness

I. The substance of the first seven consciousnesses possesses both defiled and pure natures. Their defiled nature does not arise because the seven consciousnesses have the function of discrimination; rather, the seven consciousnesses themselves, since beginningless eons, have contained ignorance and the afflictions of greed, hatred, and delusion; they are fundamentally defiled. In the functioning of all dharmas and in the discrimination of all dharmas, the various defiled natures of the seven consciousnesses inevitably manifest. Because the seven consciousnesses themselves possess ignorance and do not know the true appearance of the Dharma Realm, they continuously generate grasping mental actions towards all dharmas of the Three Realms, causing the nature of greed and defilement to manifest.

The seven consciousnesses possess the nature of discrimination; they are inherently meant to discriminate. As long as the mind of the seven consciousnesses exists, there must be discrimination. Without discrimination, they could not appear within the Three Realms. The reason the first seven consciousnesses are called "consciousnesses" (vijnana) is that the inherent nature of the mind-consciousness is precisely to initiate discrimination or recognition, and it perpetually possesses this discriminative nature. Otherwise, it would not be called "consciousness" and would be no different from wood. Since the eighth consciousness is also called "consciousness," it too inherently possesses discriminative nature. All eight consciousnesses possess discriminative nature, hence they are called the eight consciousnesses. Even after attaining Buddhahood, the eight consciousnesses still retain their discriminative and discerning natures, performing discrimination and discernment towards all dharmas.

What is discrimination? When you know all dharmas, discrimination is complete. Without discrimination, there is no knowing nature; without discrimination, there is complete ignorance, making one no different from wood. Therefore, even after becoming a Buddha, one still knows all dharmas, and this knowing is more perfect, more luminous, and more complete than that of sentient beings, with not a single dharma unknown. The Buddha's knowing and discriminative natures have reached ultimate perfection and completeness. When discriminating all dharmas, it is perfectly true, penetrating to the very source of dharmas. The Buddha's knowing nature pervades all time and space, without any obstruction or separation, without the slightest ignorance or unknowing. The knowing and discriminative natures of the sentient beings' seven consciousnesses are all limited and obstructed. Due to deep-seated ignorance, their knowing is neither perfect nor luminous; they can only know an extremely small part. As long as the seven consciousnesses contain the afflictions of ignorance and defilement, their discriminative nature is subject to great obscuration and obstruction.

Upon attaining Buddhahood, the eight consciousnesses still possess discriminative nature, but when discriminating, they possess immense wisdom, enabling them to completely and thoroughly penetrate all dharmas such as form, sound, smell, taste, and touch, and to discriminate all dharmas of the Three Realms with utter clarity. If one were to say that the eight consciousnesses do not discriminate, what would that state be like? Non-discrimination would be like a stone. Sentient beings are not stones, and after becoming Buddhas, they are even less so. Since they are not stones, the mind-consciousness must certainly discriminate and know various dharmas. It is precisely because of this discriminative and knowing nature that we can survive in this world and be lively sentient beings.

Some say that if consciousness does not discriminate, it becomes pure. This view is clearly incorrect. Purity refers to the mind-consciousness being pure and undefiled when discriminating all dharmas and performing actions of body, speech, and mind. When the mind-consciousness discriminates, it is free from the afflictions of greed, hatred, and delusion, and free from ignorance; such a mind is pure. If the mind-consciousness did not discriminate at all, people could not live and function normally. When there is ignorance, the mind-consciousness cannot be pure; it discriminates perversely or unclearly, lacking wisdom, unable to correctly know dharmas, making many dharmas difficult to observe, rendering everything incomprehensible and thoughts unclear.

For the seven consciousnesses to possess discriminative wisdom of great magnitude, they must eliminate defilement and ignorance. When ignorance is completely eradicated, discriminative wisdom reaches perfection, enabling perfect knowledge of all dharmas. If the seven consciousnesses are free from ignorance, they are no longer perverse and can perfectly and luminously know all dharmas. The mind that perfectly knows all dharmas is the mind possessing wisdom, and the mind possessing wisdom is non-outflowing (anāsrava). Being free from the afflictions of greed, hatred, and delusion, and free from ignorance, is called non-outflowing. Having afflictions and ignorance is called outflowing (sāsrava). The less ignorance the mind-consciousness has, the more it can recognize the true reality (tathatā) when discriminating all dharmas, and the clearer and more penetrating its discrimination becomes. When there is ignorance and outflow, the discrimination of the mind-consciousness is neither perfect nor thorough, and there is obstruction. The more obstruction there is, the narrower the mind's capacity becomes, the narrower the scope of cognition, the shallower the depth of cognition, and the more deficient the wisdom. When the mind-consciousness is cultivated to the non-outflowing state, wisdom becomes vast, even immeasurable and boundless. It can observe truths previously unobservable, penetratingly, thoroughly, perfectly, and luminously examining all people, events, and principles, reaching the ultimate reality and truth.

Therefore, in the functioning of our six consciousnesses through body, speech, and mind, we must subdue the afflictions of greed, hatred, delusion, arrogance, doubt, and wrong views. As these afflictions are gradually subdued, we gradually attain the non-outflowing state, and wisdom gradually increases. Upon attaining non-outflowing, the mind's capacity becomes vast, the scope of the mind's objects becomes boundless, and we can know the true appearances of immeasurable and countless Dharma Realms. The more non-outflowing the mind is, the more wisdom it possesses. When all ignorance is completely eradicated, there is not a single dharma in the mundane or supramundane realms that we cannot know; all can be known. To eliminate these afflictions of greed, hatred, and delusion, one must eliminate wrong views, possess right knowledge and views, and rely on concentration (samādhi) and wisdom (prajñā) to eradicate the afflictions of ignorance and habitual tendencies.

The first step in eliminating wrong views is to study and practice the Four Noble Truths and eradicate the view of self (satkāya-dṛṣṭi). The view of self is one of the wrong views, taking the five aggregates (skandhas) and the eighteen elements (dhātus) as a real self. This is the greatest and most fundamental wrong view, and the root of all afflictions. Because of this wrong view, countless other wrong views arise, and the cycle of birth and death (saṃsāra) stems from this. Because our knowledge and views are incorrect, the afflictions of greed, hatred, and delusion persist, the mind remains outflowing, wisdom is not luminous, we perceive all dharmas incorrectly, act incorrectly, and our actions of body, speech, and mind are impure.

For example, when the affliction of hatred arises within us, the mind-water becomes turbid, concentration dissipates, wisdom becomes utterly confused, and we cannot thoroughly illuminate the true principle of all things. Consequently, we will misperceive and misunderstand all people, events, and principles; erroneous understanding leads to erroneous thoughts; erroneous thoughts lead to erroneous speech or actions; the entire conduct of body, speech, and mind becomes erroneous. After performing erroneous, defiled actions of body, speech, and mind, these karmic actions are stored as seeds within the eighth consciousness. When these karmic seeds mature, we must suffer the corresponding retribution. Every single action of body, speech, and mind we perform at every moment is stored as seeds in the eighth consciousness, becoming the historical record of our every life, every moment. When the conditions ripen and this record unfolds, we immediately suffer the retribution.

When we attain the psychic power of knowing past lives (pūrvanivāsānusmṛti-jñāna), all actions of body, speech, and mind throughout countless eons, and all experiences, become vividly clear, as if before our eyes, and at that moment, the mind is filled with deep remorse. These historical records do not disappear even upon attaining Buddhahood. Every Buddha can recall all their actions and all the retributions received throughout countless eons. They can also know the complete records of all sentient beings throughout countless eons, without the slightest omission. Therefore, we must be extremely careful with all our actions of body, speech, and mind. Speech must accord with principle and truth; actions must accord with the Dharma. Do not pretend to understand what you do not know; remain silent about unclear matters; learn to endure; do not forcefully assume understanding of principles unclear to the mind; one must restrain oneself and refrain [from unwholesome action]; one must diligently guard our actions of body, speech, and mind, and cease creating unwholesome karmas and evil deeds. This is what every Buddhist practitioner must strive to achieve.

Even the slightest unwholesome karma results in merciless retribution. Even if we make a joke with someone without any malicious intent, if this joke stems from foolishness or ignorance, this action will still be stored as a record, and in the future, it will produce the seed of foolish karma, and we will suffer the retribution of foolishness. For instance, if you give someone a nickname associated with an animal, or one containing sarcasm or mockery, or one that is unpleasant, even if spoken without particular malice, the retribution is still very negative. In the future, one might be reborn in the animal realm as an animal. We often think that what we say or do is insignificant, not serious, and will have no karmic consequence, but when the retribution truly comes, the mind suffers great pain and sorrow. Many people speak and act in ways that are truly alarming. There is no way to stop it; no one can prevent it. Sentient beings all believe what they say and do is correct, yet the facts and results are all wrong, and they are completely unaware of it.

Some people speak and act with good intentions, believing this will bring good retribution and no bad retribution. Yet, the result is that while the mind is good, the words spoken are all wrong, the actions done are all wrong, and they are utterly unaware that what they say and do is wrong. Once the karmic action is performed, these karmic seeds are stored. In the future, the unwholesome karma created with a good heart will result in unwholesome retribution. Cases of good intentions leading to bad retribution are things we have done throughout beginningless eons; almost every sentient being has done this. Some may have good intentions, but the results and the actions themselves are unwholesome, and they are completely unaware of it. Since the actions of body, speech, and mind are all unwholesome, the final retribution is certainly unwholesome. Sentient beings do not understand this principle due to their foolishness.

We must be extremely careful with our actions of body, speech, and mind. Words spoken are like water poured out; spilt water cannot be retrieved. Once a seed is stored in the eighth consciousness, it takes firm root there and will inevitably sprout and bear fruit in the future. Therefore, we should regularly examine ourselves: today, yesterday, the day before, this month, last month, this year, last year, the year before, and throughout this lifetime – what kinds of karmic actions of body, speech, and mind have we created? We must examine ourselves well. Upon discovering inappropriate actions, we must sincerely repent. Repentance can eliminate a portion of the seeds already stored. Without repentance, these seeds solidify into fixed karma (niyata-karma), which will inevitably result in unwholesome retribution in the future.

After earnest repentance, some karmas can be partially eliminated; some fixed karmas can transform into non-fixed karma (aniyata-karma); non-fixed karma can partially dissipate, resulting in only minor retribution or no retribution in the future. Without repentance, all our actions of body, speech, and mind will result in unwholesome retribution. Especially when we speak, we often say the wrong thing unintentionally, yet believe what we say is correct, thinking we understand the truth of all matters. In reality, we lack wisdom; how can we possibly see clearly the principles of people, events, and things? We fail to understand each matter; many things are incomprehensible and unclear because we have ignorance. Every sentient being is self-righteous, believing they see clearly, and then, unknowingly, perform actions of body, speech, and mind. Once performed, they become unwholesome karmas, leaving behind unwholesome karmic seeds.

When can one understand and see clearly the principles of people, events, and things? The Buddha said: "Until you attain the fourth fruition of Arhatship, do not trust your own mind; your mind is not to be trusted." The body, speech, and mind of sentient beings are all impure; the mind is defiled, possessing ignorance. When viewing problems, they cannot see clearly and cannot correctly know the principles of people, events, and things. Consequently, what is reflected is incorrect or unwholesome action of body, speech, or mind. Even after realizing the mind and seeing the nature (明心见性), there are still afflictions of greed, hatred, and delusion within the mind, and there is ignorance. If a Bodhisattva has not cultivated to the third or fourth fruition, they also possess the afflictions of greed, hatred, and delusion. These afflictions will still manifest, and they will still create unwholesome karmas of body, speech, and mind, although the Bodhisattva's afflictive karmas are slightly lighter than those of ordinary beings.

It is only upon attaining the third fruition and entering the first Bodhisattva ground (bhūmi) that afflictions can be effectively subdued. Upon entering the first ground, a Bodhisattva must be a third or fourth fruition saint. The afflictions of greed, hatred, delusion, and ignorance are eradicated; the mind is purified, wisdom is deep and vast, and they attain the preliminary stage of non-outflowing. When the mind reaches this preliminary non-outflowing state, possessing both concentration and wisdom, they can then see some people and events clearly and correctly. Their actions of body, speech, and mind are certainly purer than others. Only then can they be self-confident and trust their own mind. Of course, this often varies from person to person and cannot be generalized. Before this stage, we should not be overly confident; we will make mistakes in viewing people, events, and problems because we lack the wisdom to discern.

In summary, if the consciousness is impure, the view is impure; if the view is impure, discernment is impure; if discernment is impure, thought is impure; if thought is impure, speech is impure; if speech is impure, action is impure. Because the seven consciousnesses possess defiling ignorance, it leads to impure actions of body, speech, and mind. Impure actions of body, speech, and mind result in impure karmic seeds; impure karmic seeds result in impure retribution. Among these, impure karmic seeds cause the actions of body, speech, and mind in the next life to remain impure, leading to impurity life after life, thus perpetuating the cycle of birth and death without end. Hence, we see how crucial it is for Buddhist study and practice to eliminate ignorance and defilement!

II. How to Attain Mental Purity

If the mental faculty (manas, the seventh consciousness) attends to the six dusts (objects of the six senses) but does not make contact (sparśa) with them, subsequent mental activities do not arise, the six consciousnesses do not manifest, and the six sense faculties remain unattached to the six dusts – the mind is pure.

If the mental faculty attends to and contacts the six dusts but does not receive/feel (vedanā) them, does not accept them, subsequent mental activities do not arise, the six consciousnesses do not manifest, the six sense faculties remain unattached to the six dusts – the mind is pure.

If the mental faculty attends to, contacts, and receives/feels the six dusts but does not think/perceive (saṃjñā) or grasp (upādāna) them, subsequent mental activities do not arise, the six consciousnesses do not manifest, the six sense faculties remain unattached to the six dusts – the mind is pure.

If the mental faculty grasps the six dusts, the mental factor of volition (cetanā) inevitably manifests, choice/decision arises, giving rise to the six consciousnesses which either incline towards or avoid the six dusts; mental actions of liking or disliking inevitably appear – the mind is impure.

If the six consciousnesses subdue afflictions and remain neither liking nor disliking the six dusts, this is also unattached, and the mind is pure.

When the six consciousnesses encounter the six dusts, they can also attend and contact, but without receiving/feeling, without thinking/perceiving, without volition, without deciding to act – the mind attains purity.

When the six consciousnesses encounter the six dusts, they attend, contact, and receive/feel, but without thinking/perceiving, without grasping – the mind attains purity.

This is cultivating the mind within circumstances, enabling the subduing and eradication of afflictions.

When the six consciousnesses encounter the six dusts, they attend, contact, receive/feel, and think/perceive, but afterwards can suppress their mental inclinations, control themselves not to engage in volition, not to perform actions, thus avoiding creating karmic actions. However, the mind is already impure.

This suppression subdues the mental faculty, preventing it from deciding to make the six consciousnesses perform karmic actions. If the mental faculty is not subdued, even if the six consciousnesses do not wish to perform karmic actions, they still have to obey the command of the mental faculty and inevitably create karma. But sometimes, if the six consciousnesses do not decide to act, the mental faculty acquiesces, the mind rests, and no actions of body, speech, or mind are performed.