Objects of direct experience, present in three natures(Only when true nature is unclear does it give rise to many false natures.). The eye, ear, and body consciousnesses dwell in the first two meditative states(Who can do without these five consciousnesses?). Universal mental factors, specific mental factors, and eleven wholesome ones(Indeed, many deluded thoughts.). Two medium, two major, and three poisons of greed, anger, and ignorance(Delusion reaches its extreme here.). The five consciousnesses rely together on the pure sense organs(Originally, they are pure by nature.). The ninth and eighth consciousnesses are closely linked(But they are disturbed by them.). They perceive the world by combining three and separating two(Unless you see through the function of the sense organs within them.). Fools cannot distinguish consciousness from sense organs(But who understands this?). Transforming appearances and contemplating emptiness occurs only after attainment(If you can keep consciousness from being disturbed by objects, you only save half the way.). Even at the stage of enlightenment, it does not reach the ultimate truth(At the stage of Buddhahood, it is not spoken of as reaching the ultimate.). Perfect and clear at the first awakening, it becomes free of defilement(This is the transformation of consciousness into wisdom.). Three types of manifestations end the wheel of suffering(Thus, the five consciousnesses are returned to their wondrous function of liberating beings.).

Master Xuanzang’s verse on the five sense-consciousnesses conveys this essential meaning: The five sense-consciousnesses fall at the gates of the six sense faculties. At the moment they illuminate an object, direct perception and inference have not yet arisen. There is only the discrimination of direct perception, occurring momentarily. Yet this is not the realm of awakening; it follows conditioned delusion. The moment a thought stirs, it immediately falls into the net of the eighty-four thousand dusts of affliction. Pervasive mental factors, specific objects, and the twenty defilements—all appear without waiting for the sixth, seventh, and eighth consciousnesses to engage in comparison and inference. At that moment, countless thoughts arise and cease in the mind. Who can escape this? The ancient Buddha said, “The moment you raise a thought, the dusts of affliction appear first.” So how does one apply the remedy at this point? How does one begin? One must look within the five sense-consciousnesses: observe how the three are combined and how the two are separated. Moreover, the consciousness dwells within the sense faculty, and the sense faculty dwells within consciousness. Where, after all, does consciousness arise? If you can fix your gaze here and discern it clearly, this is the sign of awakening. If you simply transform mental images and contemplate emptiness, you remain bound by the framework of contemplation itself. Even if you gain insight, it is merely acquired wisdom, not fundamental wisdom. It cannot reach the sublime state of perfect enlightenment. Only by awakening—so that at the very first arising of the five sense-consciousnesses you realize their original luminous purity—can you transcend the second stage of the path. I know that the principle of the three kinds of manifested bodies can be directly taken up and realized right now—and there is even surplus.

These three kinds of nature—good, evil, and neutral—are precisely the realm of non-awakening. Good nature belongs to pure karma, while evil nature belongs to impure karma. Both are bound by cause and effect, leaving no room for freedom. As for the neutral nature—neither good nor evil—it may seem still and tranquil, but it actually falls into a state of ignorance and confusion. The affliction of neutrality is the most pitiable. For the delusions of empty nihilism, the cutoff of views, and the state of no-thought are all three forms of retribution that one who is neutral receives.

Thus, the pure wisdom, wondrous and perfect, with a nature that is inherently empty and still, is the ultimate. If one merely clings to emptiness and stillness, that is precisely neutrality.

Although these three kinds of nature penetrate direct perception, direct perception in fact arises from the realm of inherent nature. Why is it said that the realm is "inherent nature"? Because to observe the nature of the Dharmadhatu, one must realize that all phenomena are created by the mind.

The pure and bright realm transforms the ground; at the tip of a finger, the moonlight appears; clear water fills the room. Ucchusma's whole body becomes fire, while the Bodhisattva of Lapis Lazuli Light's entire being is wind. Is this not the realm being inherent nature itself?

But if one has not thoroughly broken through and awakened within this realm, then when encountering objects, one will suddenly give rise to good or evil—both are the result of being turned by external conditions. Even if one silently faces the realm without knowing where it settles, one remains within the Three Realms, unaware of what the Three Realms truly are, and has not yet thought of escaping.

It is like a turtle trapped inside a jar, not even knowing what the jar is. Even its stupid calculations yield no wisdom—it merely falls into the trap of neutrality.

If one could, like Lingyun, see through the peach blossom and awaken, or like Dongshan, realize the truth in the reflection of flowing water, how could one ever be mastered by direct perception and remain stuck within these three kinds of nature?

These five consciousnesses combine with the five sense objects—who can escape this? Within the realm of desire, there is the land where beings of five destinies dwell together. This is the first level. Here, humans experience sleep, need food and drink, and feel sexual desire—all five consciousnesses are fully present.

In the first meditation of the form realm, known as the level of joy born from solitude, which is the second level, celestial beings often remain in states of deep concentration. Because they have grown weary of this kind of coarse food, although they possess a nose, they do not attach to scents; although they possess a tongue, they do not attach to tastes. Thus, among the five consciousnesses, two are reduced: smell and taste. Yet the olfactory and gustatory consciousnesses still exist in substance.

Advancing further, within the form realm, there are three additional levels—these constitute the three meditations. Advancing further, within the formless realm, there are four additional levels—these constitute the four states of emptiness. Together, this makes nine levels in total. At the first level, the five consciousnesses of celestial beings are still turbid. From the second level to the ninth, the five consciousnesses gradually become clearer, yet never reach the point where consciousness itself is free from leakage.

But celestial beings become Buddhas just as vegetables become pickled vegetables. Be sure not to scorn the bodhisattvas who playfully roam in heavenly palaces simply because we consider ourselves lowly, inferior, and ignorant.

The five pervasive mental factors are as follows: Over countless eons, ignorance has created the seeds of karmic consciousness, like a fish hiding deep in the water, stirring waves as it surges. This is called **attention**. Directing the mind toward an object is called **contact**. Embracing and holding without letting go is called **feeling**. Making the shadows of past experiences appear vividly before the mind is called **perception**. Continuous, subtle, and painstaking searching is called **volition**. These are the factors that create good and evil actions. This single thought is the most subtle point. It always arises from fixating on one object; once the mind stirs with attention, it contacts, feels, perceives, and volitionalizes that object without exception. This fixation on an object pervades all eight consciousnesses and all nine stages of existence at all times, hence the name "pervasive mental factors."

The five specific mental factors are as follows: Regarding a desirable object, one hopes and wants to act—this is called **desire**. Regarding an object, one decisively knows it can be done and cannot stop oneself—this is called **determination**. Regarding an actionable object, one clearly remembers it—this is called **mindfulness**. Regarding the observed object, one focuses the mind single-pointedly—this is called **concentration** (different from meditative absorption). Regarding the object of action, one sees it clearly without doubt—this is called **wisdom** (different from transcendent wisdom). All arise from fixating on a single thought. When that thought is absolutely not let go, it becomes desire, determination, mindfulness, concentration, and wisdom, forming the nest of consciousness-nature. This differs from the factors that merely connect with objects, hence the name "specific mental factors."

The eleven wholesome mental factors: As above, pervasive and specific mental factors are the mind that initiates action but has not yet created karmic deeds. With the eleven wholesome factors, karma is fully formed. They are: 1) faith, 2) conscience, 3) shame, 4) non-attachment, 5) non-aversion, 6) non-ignorance, 7) diligence, 8) tranquility, 9) non-indulgence, 10) equanimity, and 11) non-harmfulness. The five sense-consciousnesses in their direct perception seem not yet to have acted. However, once karmic nature is fully matured, even a single incidental thought will move—if it does not move toward the wholesome side, it inevitably moves toward the unwholesome side. If it moves toward wholesomeness, then the eleven wholesome karmic actions arise. All beings with the five sense-consciousnesses cannot avoid this. Therefore, this is explained so that those who understand the nature of consciousness-only will know the scope of wholesome karma. Only by knowing this can they not stray from wholesomeness, yet also not cling to it. In this way, performing a wholesome action is not the accumulation of heavenly merit, but an immediate transformation of Samantabhadra's compassionate vows.

These are actions that create evil karma. There are twenty-six types of evil karma in total. The six root afflictions are: greed, anger, ignorance, arrogance, doubt, and wrong views. From these roots, branches arise. Among the secondary afflictions, there are ten minor ones: resentment, grudge-bearing, annoyance, concealment, deception, flattery, arrogance, cruelty, jealousy, and miserliness. Two are medium-level: shamelessness and lack of conscience. Eight are major: lack of faith, laziness, carelessness, drowsiness, restlessness, loss of right mindfulness, incorrect perception, and distraction. The classification into minor, medium, and major is based on their impact. When an action only creates one type of karma, it is called minor. For example, shame is always close to guilt; when an action simultaneously leads to two types of karma, it is called medium. When an action can pervade all defiled states of mind, it is called major. Thus, even though the minor afflictions are heavy, they are still called minor; conversely, the major afflictions are lighter in themselves, yet called major. This is because, just as roots produce branches and leaves, the essential factor in consciousness is how we focus on our thoughts and intentions. In the case of the first five consciousnesses (sight, hearing, smell, taste, touch), the minor afflictions are omitted, and only the two medium and eight major ones are mentioned. This is because these are the most closely associated with the functions of the five senses. Thus, among the twenty-six types of defilements, there are the two medium, eight major, plus greed, anger, and ignorance—making thirteen types in total. If you can awaken and understand the nature of consciousness, then consider: Vasu’s skillful indulgence in desire, the Insatiable One’s skillful anger, Devadatta’s skillful jealousy, the Three Carts’ skillful greed, and Nanquan’s skillful killing. Are these Buddha’s or Mara’s ways? Are they good or evil? Are they not inconceivable states of enlightenment?

**Roots** are of two kinds: the **material roots**, which are composed of the four great elements, and the **supreme roots**, hidden within those elements and difficult for the foolish to perceive.

For example, even when the eyes are blind, the nature of seeing remains; when the ears are blocked, the nature of hearing persists. This is what is meant by the supreme roots.

Thus, it is taught that originally, our true nature is perfectly clear and the body itself is fundamentally empty and still—this is what is called **ultimate nirvana**.

Consciousness arises from wisdom, then becomes fixed into sensory roots. Because of this, it is bound and hindered by ignorance, which consolidates form into roots. Yet the essence of ignorance still dwells within them.

Ordinary beings cannot detach from the material roots. Even the **intermediate state body** (the consciousness between lives) has a form. And even beings in the heavens where thought has ceased still have a lifespan. Extending this to the formless realm heavens, all the way up to the realm of the **four emptinesses**, there is still subtle form.

Why? Because you may empty the karmic residue of consciousness, but you cannot empty **the nature of consciousness itself**.

Thus, roots can be coarse and heavy, or light and peaceful, or somewhere between existence and non-existence, capable of transformation. Yet none can escape the boundary of the **nine realms**, because they all carry the consciousness of ignorance, treating the **aggregate of consciousness** as their root.

Only great enlightened beings have bodies of reward and manifestation that are **pure roots**. Yet their three bodies are one, so their appearance cannot be found. Thus, Universal Worthy's body cannot be seen by the eye of all-pervading wisdom. Manjushri cannot see the face of Shakyamuni. Even the ringing bell of Puhua—where does it soar? Or Bodhidharma's sandal, where does it alight? Is it like the moon piercing the pond's bottom, with water having no limit?

This is what is meant by **the five consciousnesses relying together on the pure root**.

Therefore, it is foolish that some only recognize the eye as a grape, or the ear as a curled leaf—how laughable!

The five consciousnesses all rely on their pure faculties, but are stained by the objects they perceive. This reveals that the eight consciousnesses, in their proper sequence, each have their own objects of dependence. Thus the verse says: "Eye-consciousness arises from nine conditions; ear-consciousness only from eight; nose, tongue, and body from seven each; the next three, five, three, and four. If we add 'equal and immediate condition,' each increases by one from the start."

For example, eye-consciousness requires nine conditions: (1) Space — the empty space that allows passage; (2) Light — sunlight, moonlight, or lamplight; (3) Faculty — the physical eye itself; (4) Object — what is seen; (5) Attention — the mental factor of directing the mind; (6) Reliance on discrimination — the sixth consciousness; (7) Reliance on purity or impurity — the seventh consciousness; (8) Fundamental reliance — the eighth consciousness; (9) Seed condition — the direct seed that produces eye-consciousness.

People only know that the eye can see, but don't realize that the act of seeing depends on all these conditions. Actually, it is the discriminating, false perceptions of the sixth, seventh, and eighth consciousnesses that produce it. So when one consciousness is deluded, all consciousnesses are deluded; when one faculty awakens, all faculties awaken together. This is exactly what it means. Consider Kashyapa noticing the lotus, or Xue Qing poking the ancient cypress — didn't those conditions arise without a fixed origin?

Ear-consciousness arises from eight conditions, excluding the light condition. Nose, tongue, and body consciousnesses arise from seven conditions each, excluding both space and light. "The next three, five, three, and four" refers to the sixth, seventh, and eighth consciousnesses, which have five, three, and four conditions respectively.

The sixth consciousness has five conditions: (1) Faculty condition — the seventh (Manas) consciousness; (2) Object condition — the eighteen realms; (3) Attention condition — attention among the omnipresent mental factors; (4) Fundamental condition — the eighth storehouse consciousness; (5) Seed condition — the directly producing seed of this consciousness.

The seventh consciousness has three conditions: (1) Seed condition — the directly producing seed of the eighth consciousness; (2) Attention condition — attention among the omnipresent mental factors; (3) Faculty-object condition — the eighth storehouse consciousness serves as the seventh's root, through which it connects to the objects of the five senses.

The eighth consciousness has four conditions: (1) Faculty condition — the seventh (Manas) consciousness; (2) Object condition — seeds, the physical body, and the material world; (3) Attention condition — one of the omnipresent mental factors; (4) Seed condition — the directly producing seed of the eighth consciousness itself.

"If we add 'equal and immediate condition,' each increases by one from the start." This means that when a previous thought has ceased and a subsequent thought arises, this constitutes the 'equal and immediate condition.' So if we add this to the nine conditions of eye-consciousness, it becomes ten conditions; the same applies to the others.

The essence of this consciousness is like a person's bloodstream, circulating throughout the limbs. With each breath, all the blood vessels turn. So it is said: "It pervades and manifests everywhere, covering the entire universe, yet is gathered into a single speck of dust." How can we bear to let this precious jewel sink and be lost among the conditioned states?

The sense organ is a material phenomenon—specifically, the object aspect of the eighth consciousness. The consciousness itself is a mental phenomenon—specifically, the subjective aspect of the eighth consciousness. Thus, material and mind are different.

Moreover, the sense organ can illuminate an object, while consciousness can engage with it. Their functions also differ. The external five sense objects are the distant perceived objects of the eighth consciousness, while the internal five sense organs are its proximate perceived objects. Therefore, the eighth consciousness and the five sense organs share the same neutral nature.

This is why the five consciousnesses have instinctive discrimination but lack deliberate calculation, often making it difficult to distinguish them from the sense organs. This reveals the differing natures of the sense organs and consciousness.

Followers of the Small Vehicle, who are ignorant of the dharma and merely listen to teachings, only know that sense organs and consciousness arise mutually. They do not understand that both organs and consciousness have their own seeds and actual manifestations. It is acceptable to say that the sense organ provides the condition for consciousness to arise, but it is wrong to say the organ produces consciousness—because consciousness has its own generative seeds.

I say: Without the sense organ, there is no way to manifest consciousness; without consciousness, there is no way for the sense organ to dwell. The sense organ and consciousness are like intertwined reeds—each lacks its own independent nature. Thus, they cannot be completely separated. Because of the sense organ, there is form; because of form, there is perception. This means consciousness arises from the sense organ. Because of consciousness, there is the sense organ; because of the sense organ, there is perception. This means the sense organ arises from consciousness. So, they also cannot be completely unified.

Therefore, the Shurangama Sutra clarifies the nature of consciousness: it is neither produced by another, nor by itself, nor by conditions, nor without cause. In the end, one must thoroughly realize where this arises from and penetrate to the very foundation. This is truly what it means to distinguish between consciousness and the sense organ.

Clarifying the Fifth Consciousness: The Five Consciousnesses are tainted by defilement. When these consciousnesses are transformed into wisdom, the 'intrinsic appearance' perceived by the eighth consciousness (Alaya-vijnana) becomes empty. This constitutes a portion of 'subsequently attained wisdom.' One must understand: a rigid emptiness lacks any wisdom, and a one-sided emptiness has little insight. Therefore, the ancients said, "Attachment to the twenty kinds of emptiness should be abandoned; the inherent nature is the same as the Tathagata." Thus, when this transformation of appearances occurs, the Eye Consciousness is no longer attached to forms. The twenty coarse afflictions and their like have already been eliminated. This is not fundamental wisdom, but the subsequently attained wisdom—so called in contrast to the fundamental. Within subsequently attained wisdom, there is the power of eloquence and meditative concentration; however, there is still a practical path of cultivation and realization. The attachment to phenomena or views has not yet been fully exhausted.

Fundamental wisdom directly relies on the mind-root to personally realize Suchness, while acquired wisdom relies on the physical faculties and involves discrimination. Even at the stage of Buddhahood, there remains a subtle barrier. People only know Master Tai’s commentary, which cites Master Anhui’s view that acquired wisdom resides in the first five consciousnesses. Once these become undefiled in the causal stage, they transform their aspects and directly realize Suchness. Master Dharmapāla refutes this, saying that the aspects of seeing and perceived objects are still tainted by false conceptualization. Only at the stage of Buddhahood does self-validating cognition personally realize Suchness—how could it merely transform aspects and realize Suchness? People then stubbornly cling to the division between cause and result, believing that insight into the path cannot verify the path itself. They fail to realize that when the fruit ripens, the stem naturally falls—this speaks to the ultimate point. If awakening is not thorough, it cannot be called ultimate, nor can it be called true awakening. True awakening means seeing through the nature of Consciousness-Only completely. The five raw senses, along with pervasive and specific mental factors—whether coarse or subtle, whether karmic afflictions—all arise from being tainted by unawareness. Once awareness arises, it is like a single lamp breaking a thousand years of darkness. Thus, the cause already encompasses the ocean of results, and the result thoroughly penetrates the source of the cause. This is realizing truth within the result itself. How could it be necessary to wait for the mind to awaken, or to abandon awakening in search of verification, or to wait for a transformed Buddha to welcome you, to change your body through retribution, to sit in meditation and enter absorption, before you can enter the stage of results and gain spiritual powers? Therefore, verification is already contained within awakening; true awakening IS true verification. There is no need to cling to other stages of verification. My only fear is that the world has no one who truly awakens.

The sixth and seventh consciousnesses are transformed during the causal ground, while the fifth and eighth are perfected at the fruition stage. Now, the fifth consciousness arises from the latent seeds stored in the eighth consciousness. Originally, it is free from worldly entanglements—this is what is meant by having deep karmic roots. Thus, when the fifth consciousness operates through the five sense organs, it can allow the eye consciousness, upon seeing forms, to be like Kasyapa seeing through the flower held up by the Buddha; or the ear consciousness, upon hearing sounds, to be like Guanyin awakening to the state where both the object and subject of hearing vanish. None of them cling to anything. Through cultivation, verification, and persistent investigation, when one returns to the very point of initial arising and suddenly realizes perfect clarity, that becomes the "Consciousness of Accomplished Deeds," merging with the "Great Perfect Mirror Wisdom." One understanding then illuminates all, and there is no more room for leakage or imperfection.

Manifestation Bodies are of three types. Those with great capacity perceive the great body, those with moderate capacity perceive the moderate body, and those with small capacity perceive the small body. The Manifestation Body is contained within the Reward Body, and the Reward Body is contained within the Dharma Body. If you can directly see your own nature, you instantly possess all bodies.

Let me ask you: At the point of the five consciousnesses' perception, what is it that involves the three modes of cognition and the three natures, the universal and specific mental factors, and is accompanied by all afflictions? It cannot be taken as a fixed category in the Dharma-character school's enumeration. It cannot be considered as arising from the seeing portion of the eighth consciousness. It cannot be regarded as manifesting from countless eons of ignorance. Have you not heard that all the illusory minds of sentient beings arise within the Tathagata's perfect enlightened sublime mind? If you directly penetrate and awaken to this, then afflictions arise yet nirvana manifests, deluded thoughts arise yet the Buddha's path is accomplished. Without departing from this mortal shell, you manifest countless bodies, liberate beings, and end the cycle of rebirth.