The Three Natures of the Eight Consciousnesses

The Three Natures of the Eight Consciousnesses: The dependent nature of the six consciousnesses, the imagined nature of the seventh consciousness, and the perfectly accomplished nature of the Tathāgatagarbha. The first six consciousnesses are generated by the Tathāgatagarbha dependent upon various conditions; without conditions, the six consciousnesses do not arise. The conditions differ, such as nine conditions, eight conditions, seven conditions, and so forth. Therefore, the six consciousnesses possess a dependent nature. They manifest dependent on conditions such as the Tathāgatagarbha and the manas (mind-root), karmic seeds, the six dusts (objects), the six sense faculties, and so on. Consequently, the six consciousnesses are not autonomous; they are illusory, empty, and devoid of self.

The imagined nature refers to the manas, the seventh consciousness. It universally conceptualizes and clings to all dharmas, regarding all dharmas as "self" and "belonging to self." It grasps the perceiving aspect of the Tathāgatagarbha as its own perception, grasps the perception of the six consciousnesses as its own perception, and appropriates the merits of both the Tathāgatagarbha and the six consciousnesses as its own, clinging greedily without relinquishing them. Consequently, the cycle of birth and death cannot be severed. Therefore, only by transforming the imagined nature of the manas can one ultimately attain liberation and autonomy. As long as a single thought of ignorance within the seventh consciousness remains unextinguished, the seventh consciousness itself does not cease to exist. This single thought of ignorance has existed since beginningless time. Therefore, the existence of the seventh consciousness has no beginning; it is not of a dependent nature but of an imagined nature, because ignorance universally clings to all dharmas. The intrinsic nature of the seventh consciousness, the manas itself, possesses the imagined nature. It clings to the self of persons, clings to the self of dharmas, clings to all phenomena. Due to this clinging nature, it cannot be liberated from birth and death, cannot attain Nirvana, and cannot attain great autonomy.

The perfectly accomplished nature refers to the Tathāgatagarbha. It can perfectly accomplish all dharmas, both worldly and transcendental. All dharmas are born from it and accomplished by it. With it, all dharmas exist; without it, no dharmas exist. The perfectly accomplished nature of the Tathāgatagarbha can perfectly accomplish all dharmas based on karmic seeds and conditions, whether wholesome or unwholesome dharmas. Therefore, it is said that apart from the Tathāgatagarbha, all other dharmas are conditioned dharmas (subject to arising and ceasing).