Manifestations of the Eight Consciousnesses in the Realm of the Six Dusts

The six dusts (objects of sense) are manifestations of the eighth consciousness. The four great elements' seeds within the eighth consciousness continuously arise and subside moment by moment upon the six dusts. The eighth consciousness ceaselessly upholds and maintains the six dusts without a moment's separation. Given such intimate contact, how could the eighth consciousness fail to discern the six dusts? If the eighth consciousness did not discern the six dusts, how could it alter them moment by moment, and how could it cause the six dusts to continuously manifest various changes?

The eighth consciousness discerns the six dusts like a computer discerns a program, or like a robot discerns instructions—it discerns without discriminating. Discernment is knowing; discrimination is knowing the specifics. The eighth consciousness discerns the six dusts but does not know directions like east, west, south, north, or center; it does not know the good or evil, beauty or ugliness, right or wrong, straight or crooked of the six dusts; it does not know what the six dusts are. Therefore, the eighth consciousness remains unmoved like Mount Tai when facing the six dusts—it does not generate thoughts or emotions, has no feelings, no mental formations, and creates no karmic actions. Since it creates no karmic actions, it receives no karmic results. Because the eighth consciousness is as impassive as wood, it embodies equanimity (upekkhā). Because it is equanimous, its mind-ground is pure—free from desires, pursuits, and actions, devoid of any vows or volitional activities. Hence, it is said to be an unconditioned dharmā (asaṃskṛta-dharma).

What is the seventh consciousness's response when facing the six dusts? It grasps, craves, loves, hates, resents, and so on. From the seventh consciousness's reactions to the six dusts, it is evident that it is often not in a state of equanimity—its emotions are intense and erratic, its inner state restless as a monkey. Why is this so? The seventh consciousness knows good and evil, right and wrong, straight and crooked; it knows what benefits or harms itself, what brings gain or loss. The seventh consciousness harbors the notion of "self" (ātman); it invariably views things from the standpoint of "I," inevitably seeks to protect its own interests, and inevitably experiences the mental states of joy, anger, sorrow, and pleasure. When facing objects, if the mind is not tranquil, it is not equanimity. If it were equanimity, the mind-state would be peaceful, mental formations would be inactive, and whatever the objects might be, it would be indifferent—it simply wouldn't matter.