The first five consciousness’s are the five perceptions or senses, which are (Eye – sight / Ears –hearing / Nose – smell / Tongue – taste / Skin - touch)
Sixth consciousness is identification (using the five perceptions)
Seventh consciousness is judgment
Eighth consciousness is karma
Ninth consciousness is inert wisdom or enlightenment
For example, I identify (sixth consciousness) a pencil using my five perceptions. Then I give a judgment (seventh consciousness) based on my karma (eighth consciousness). I would say the pencil is green in colour and the brand is Venus and it is a good quality pencil. My judgment of this pencil was given according to my karma. Due to my good karma my five perceptions are intact. I could see the colour of the pencil. I have the ability to read as my good karma facilitated me with the necessary education. I have used the pencil and I have compared the pencil with the other pencils and found the writing to be better with this particular brand.
On the other hand, if a blind person was to try and identify this pencil he will not be able to give a correct identification and judgment, as he is blind due to his bad karma. This is how karma plays a role in every activity we engage in and in every judgment we make. Therefore, if we could change the bad karma, we could give a correct judgment and identification using the 5 perceptions correctly. To change bad karma we have to awaken the ninth consciousness or the positive power within us.
To awaken the ninth consciousness we should purify the three doors;
1. Thought
2. Word
3. Deed.
In Hinayana Buddhism one tries to control one’s perceptions or 1 - 5 consciousness’s, by engaging in meditation and other austerities to achieve the correct identification and thereby to get the correct judgment. Once you form the correct judgment this would influence a change in karma. We attempt to change karma voluntarily to awaken the ninth consciousness and become enlightened. This is a difficult practice for a layman.
Example - A common mortal with a mind filled with vengeance towards an enemy is advised to practice “Maitri Bhawana”(loving kindness meditation) to get over his anger.
He is a layman and he has to find a quiet place to practice meditation. He locks himself inside a room and closes his eyes, and meditates wholeheartedly to get rid of the anger towards his enemy. Of course when he does so his mind will acquire a state of peace. But how long can the person be like this while he is leading a lay life. He cannot be locked up forever. He has to come out of the room to engage in his day to day activities and to earn his living. After he has meditated for a few hours, he opens the door and comes out with a peaceful mind. Now he has to open his eyes, see and react to stimuli. Slowly the peaceful mind gets disturbed and gradually he comes back to his previous state of mind. When he sees his enemy again, he would react. As he has meditated he starts to feel guilty and his mind takes on a worse state of hell when compared to his previous mind. If he is to meditate again he has to make up his mind to do so, but invariably he gets frustrated and gives up. Only about one in a million would have the courage to continue meditation.
However this situation differs if the person leaves lay life and goes to a jungle to meditate. Even after hours of meditation, once he opens his eyes and walks about, he may not come across the stimuli that aroused him. After a while, he can again, continue meditation, then stage-by-stage, his mind reaches a higher state of peace and tranquility. Once this occurs, even if he confronts his former enemy, he will not get aroused. His attitude and judgment would be changed.
This is why it is difficult for a layman to practice Hinayana Buddhism and lead a lay life at the same time.
According to the teachings of the Saddharma Pundarika Sutra you first purify the mind by thinking of the Buddha or the universal power, purify your words by chanting “Nam Mya Ho Ren Ge Kyo” and purify your deeds by maintaining an upright posture while you recite the Sutra, and engage in propagating the Sutra. Through this practice you purify your three doors. This would enable you to awaken your ninth consciousness or inert wisdom. Then the ninth consciousness influences the karma and changes the bad karma to good karma and the “Ka” state is altered for the better. This will influence the seventh consciousness or judgment and in turn it will influence identification or the sixth consciousness. This will have an influence on the five perceptions.
Because you activated the ninth consciousness your karma with the person whom you considered as an enemy will change and you will be able to judge him as a friend and this will enable you to identify him as a friend and you react using your five perceptions in a friendly manner
