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The Nine Levels of Consciousness The Nine Levels of Consciousness Shakyamuni Buddha taught that suf- Memory, imagination and dreams also take fering arises from impurities of perception place on this level, so the mind-consciousness and consciousness. For this reason, purifying can be at work even without immediate input the consciousness became a goal of Buddhist from the five senses. practice. “The nine levels of consciousness,” These first six levels are strongly influenced or “nine consciousnesses,” is a Buddhist sys- by deeper levels of consciousness. Impulses tem describing the makeup of the conscious arising from the seventh and eighth levels of and subconscious realms of life. In addition consciousness affect the way the five senses to shedding light on life’s inner workings, perceive information and how the mind Buddhism provides the means for replacing interprets it. Emotions, deep-seated attitudes delusion with wisdom to perceive things as and self-attachment can change or skew our they truly are. perception. By purifying the first six levels “Consciousness,” in the Buddhist con- of consciousness, we are able to perceive all text, is a translation of vijnana, a Sanskrit things in their true light. This is why Nichiren word meaning “the faculty of discernment,” describes “purification of the six sense organs” or “perception.” It refers not only to waking as an important benefit of Buddhist practice. awareness but also to internal capacities and Unlike the first six levels, the seventh, manas- energies that direct our lives. consciousness, does not depend directly on the The irst ive levels of consciousness external world. It is the internal, spiritual, correspond to our five sensory organs—eyes, intuitive realm of life where self-attachment ears, nose, tongue and skin. They are: 1) sight- and the ability to distinguish oneself from consciousness, 2) hearing-consciousness, 3) others, capacities necessary for survival, reside. smell-consciousness, 4) taste-consciousness This subconscious drive to differentiate self and 5) touch-consciousness. from others, however, if too strong, gives rise These gather and perceive information to arrogance, insecurity, conflict and misery. about the world and pass it to the sixth con- So while the sixth consciousness enables you sciousness, the mind-consciousness, which to decide that your friend is angry, the seventh integrates the information into coherent determines how that makes you feel and how images, assesses it and forms responses. Sup- it affects your sense of identity. If that sense pose someone is yelling at you. You perceive is unbalanced, this might lead you to act in a this information through your five senses, and way that compounds the problem. The seventh your sixth consciousness interprets it, con- level also includes one’s sense of right and cludes the person is angry and considers and wrong, which if healthy can overpower the initiates a response. impulse to act selfishly or rashly. The sixth consciousness is always at The eighth level is the alaya-consciousness— work in support of our day-to-day activities. the Sanskrit word alaya meaning “storehouse.” 14 ESSENTIALS EXAM, PART 3, JANUARY 2018 It is the “karmic storehouse” where latent President Ikeda explains, “Just as the light causes and effects resulting from all one’s of the stars and the moon seems to vanish thoughts, words and deeds throughout time when the sun rises, when we bring forth the reside. Your reaction to your friend’s anger will state of Buddhahood in our lives we cease to be influenced by all your past causes and effects. suffer negative effects for each individual past The first seven levels of consciousness cease offense committed” (August 2003 Living Bud- upon death, but the eighth persists eternally, dhism, p. 47). carrying with it the distinct nature of one’s When we tap into our amala-consciousness being throughout the cycle of birth and death. by chanting Nam-myoho-renge-kyo, we can SGI President Ikeda states: “The term positively transform our karmic tendencies storehouse conjures the image of an actual and reactions, and create value from every structure into which things of substance situation—even being yelled at by a friend. can be placed. But in fact it may be more For instance, instead of taking offense, we can accurate to say that the life current of kar- see the situation more clearly, perhaps even mic energy itself constitutes the eighth appreciating that person’s anger as a sign of consciousness . Moreover, the eighth concern. consciousness transcends the boundaries of Nichiren identifies the ninth conscious- the individual and interacts with the karmic ness as Nam-myoho-renge-kyo, which he energy of others. On the inner dimension of embodied in the form of the Gohonzon. He life, this latent karmic energy merges with teaches, “You should base your mind on the the latent energy of one’s family, one’s ethnic ninth consciousness, and carry out your prac- group and humankind, and also with that of tice in the six consciousnesses” (“Hell Is the animals and plants” (The Wisdom of the Lotus Land of Tranquil Light,” The Writing of Nichi- Sutra, vol. 4, pp. 262–63). ren Daishonin, vol. 1, p. 458). This means that This is why one person’s inner transfor- those who practice Nichiren Buddhism reveal mation, or “human revolution,” can change the qualities of a Buddha (the ninth con- the destiny of a family, society and even of all sciousness) in their everyday behavior (the humankind. first six levels of consciousness). The traditional Buddhist view holds Nichiren also states: “Never seek this that changing negative karma for the better Gohonzon outside yourself. The Gohon- involves countering every past bad cause with zon exists only within the mortal flesh of a good cause. This process was thought to take us ordinary people who embrace the Lotus countless lifetimes and require that no new Sutra and chant Nam-myoho-renge-kyo. The bad causes be made—unlikely in a world filled body is the palace of the ninth consciousness, with impure and negative influences. the unchanging reality that reigns over all In contrast, Nichiren taught that we can of life’s functions” (“The Real Aspect of the fundamentally transform our karma and Gohonzon,” WND-1, 832). Chanting Nam- create supreme value and happiness in this myoho-renge-kyo to the Gohonzon with faith life by tapping into an even deeper, more in our innate Buddha nature enables us to powerful level of consciousness. This is the access this “palace of the ninth conscious- ninth consciousness, also called the amala- ness,” causing all other levels of consciousness consciousness—the Sanskrit word amala to glow with the compassion, wisdom and meaning “pure” or “stainless.” It is the courage of Buddhahood. “fundamental pure consciousness” existing at a depth of life free from all karmic impurity and is synonymous with the world of Buddhahood. (Published in the November 2012 Living Buddhism, pp. 10–11) BUDDHIST TERMS 15.
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