Why Are Buddhas and Bodhisattvas Untainted by Evil Defilements?

If sentient beings, while dwelling in the world, encounter evil conditions and still become defiled, thereby giving rise to afflictions, it indicates that their manas (mind-root) corresponds to afflictions and has not yet eradicated them. Thus, when encountering conditions, they become defiled; when encountering conditions, they manifest evil karma. The Buddhas, having cultivated through three great asamkhyeya-kalpas, long ago completely severed all afflictions and defilements 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 evil world of the five turbidities and interact with afflicted sentient beings, they are fundamentally not the slightest bit tainted or defiled by the afflictions of beings. Their minds remain eternally pure and undefiled. This is because the Buddha eradicated afflictions at the First Bhumi, and the mind was already free from defilement at that stage, though some habitual tendencies of afflictions remained unsevered at that time.

The afflictions that the Buddhas began to eradicate before the First Bhumi are those severed in both the sixth and seventh consciousnesses. Because the seventh consciousness (manas) severs afflictions, it can transform consciousness 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 people and matters equally. Because the seventh consciousness, manas, has severed afflictions, no matter where one is reborn in future lives, manas will be free from afflictions and immune to defilement. However, when the habitual tendencies of afflictions have not yet been eradicated, these tendencies may occasionally manifest; this is unavoidable. The sixth consciousness (mano-vijñāna) may also occasionally be influenced by the environment. Although the sixth consciousness may be defiled and manifest some afflictions, they are quickly eliminated, neither enduring nor becoming entrenched, nor do they defile or influence manas.

Because manas is not defiled and is itself free from afflictions, the afflictions of the sixth consciousness are easily eradicated. Otherwise, if the sixth consciousness is dominated by manas, afflictions are not easily eradicated, and even if eradicated, they may re-arise. Bodhisattvas at the Eighth Bhumi and above will no longer have their sixth consciousness defiled; they will not manifest the habitual tendencies of afflictions. The consciousness of the Buddhas is even more so, utterly free from the slightest defilement or taint; neither afflictions nor their habitual tendencies arise. They see forms without greed, see wealth without attachment, do not seek power or status, are free from anger or resentment, undisturbed and unagitated, with minds that are soft, harmonious, tranquil, and supremely serene. In contrast, ordinary sentient beings possess all afflictions in both their sixth and seventh consciousnesses. When encountering conditions, they become defiled, often yielding to circumstances with little resistance. Seeing forms, they crave; seeing wealth, they covet; they delight in power, pursue fame and gain; when adverse conditions arise, anger constantly follows 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 manas, so afflictions also frequently manifest. When encountering defiling conditions, the sixth consciousness is easily influenced. Because manas connects the past, present, and future lives and is fully endowed with all afflictions, sentient beings undergo continuous birth and death. 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 afflictions life after life. However, except for the afflictions of self-view, self-attachment, self-conceit, and self-ignorance, which constantly accompany the continuous functioning of manas without pause, other afflictions do not perpetually accompany manas. Instead, they manifest only when encountering conditions, creating evil karma and storing karmic seeds, thereby perpetuating the cycle of birth and death in future lives.