2024 ANGO

ZLMC 2024 ANGO | SEPT 1–DEC 7

COMMITMENT IS OUR COMPASS

EIGHT CONSCIOUSNESSES

As ordinary persons we function using our eight consciousnesses, which are obscured by the five disturbing emotions; but as we develop spiritually through meditation and practice, we begin to realize the wisdoms of the five Buddha families. At enligthenment the eight consciousnesses are completely transformed into the five wisdoms.

The eight consciousnesses are:

  1. eyes

  2. ears

  3. nose

  4. tongue

  5. body

  6. mind

  7. maras

  8. alaya

The five wisdom energies relate to the eight consciousnesses in the following way:

MIRROR–LIKE WISDOM (VAJRA)

  • The five Buddha families are realized when the eight consciousnesses have been purified. As ordinary beings, we perceive everything through the eight consciousnesses, which are under the influence of an incorrect view of the world because our mind is overwhelmed by disturbing emotions. By purifying the consciousnesses, the sacred outlook is achieved and everthing is seen with purity. When the eight alaya consciousness is purified, mirror-like wisdom dawns so that self and others are perceived purely, like a reflection in a mirror; this is the realization of Buddha Akshobhya.

WISDOM OF EQUANIMITY (RATNA)

  • The seventh consciousness is the consciousness that clings to an “I” and makes a distinct separation between “I” and “others”. By dividing subject from object, the seventh consciousness causes us to desire well-being for ourselves. This separation leads to wanting the “I” to get what it wants at the expense of the “other”. This creates the disturbing emotions such as aggression, jealousy, and pride. We want to protect ourselves and this leads to aggression and anger. We also discover that others, especially those whom we feel aren’t as good as we are, have what we want, and this leads to jealousy. Finally, this separation causes us to feel that we are better than others in certain ways, and this leads to pride. The seventh consciousness is thus the cause of our endless struggle in samsara. When this dualism is purified, the wisdom of equanimity is realized so that there is no clinging to a self and others, and all mental and physical activities are experiences impartially. This realization of the wisdom of equanimity is the realization of the Buddha Ratnasambhava.

DISCERNING WISDOM (PADMA)

  • The sixth consciousness is the mental consciousness, which makes decision, differentiates good, bad and indifferent feelings, and creates thoughts of hope and fear. All these thoughts that arise in the sixth consciousness in the absence of discerning wisdom (skt. prajna) are erroneous and therefore lead to ignorance. When the ignorance of the mental consciousness is removed, knowledge of phenomena as they really are and knowledge of how phenomena manifest shines forth, producing discerning wisdom, which is the omniscience of the Buddha Shakyamuni. What is omniscient wisdom? Take the feather of a peacock as an example. It is easy to distinguish the blue, red, green or yellow colors and the designs in the feather. But if you were to ask why the peacock has such beautiful feathers, you would not find an answer. It is the omniscience of a Buddha, who actually realizes all things as they are and how they manifest, that knows what causes the colors of a peacock. Recognizing all phenomena as they are is the realization of Buddha Amitabha.

ALL–ACCOMPLISHING WISDOM

  • When the five sensory consciousnesses are completely understood and purified, all-accomplishing wisdom is attained, which is the realization of Buddha Amoghasiddhi. This wisdom is attained at the first bodhisattva level and continues through all the bodhisattva levels until Buddhahood. All-accomplishing wisdom allows the Buddha to realize the nature of his pupils and what has to be done to help them along the path. For a Buddha, understanding and doing what needs to be done is accomplished effortlessly.

WISDOM OF DHARMATA

  • The alaya consciousness has the capacity both to experience the present moment and to store habitual patterns accumulated by the other consciousnesses. In regard to the second aspect of the alaya consciousness, whatever one does is in response to past actions that are stored in the alaya consciousness as habitual patterns. When this consciousness is purified and we no longer react to habitual patterns, then the wisdom of the dharmata shines forth; this is the realization of Buddha Vairochana.