From the Chinese Buddhist Encyclopedia:
NINE CONSCIOUSNESSES 九識 (Jpn ku-shiki )
Nine kinds of discernment. "Consciousness" is the translation of the Sanskrit Vijnana, which means discernment. The nine consciousnesses are
(1) sight-Consciousness (Skt chakshur-Vijnana ),
(2) hearing-Consciousness (shrota-Vijnana),
(3) smell-Consciousness (ghrana-Vijnana),
(4) taste-Consciousness (jihva-Vijnana),
(5) touch-Consciousness (kaya- Vijnana),
(6) Mind-Consciousness (mano-Vijnana),
(7) mano - Consciousness (mano-Vijnana),
(8) Alaya Consciousness (Alaya-vijnana), and
(9) amala -Consciousness (amala-Vijnana). (The Sanskrit is the same for both the sixth and seventh consciousnesses.)
The first five consciousnesses correspond to the five senses of sight, hearing, smell, taste, and touch. The sixth Consciousness integrates the perceptions of the five senses into coherent images and makes judgments about the external World. In contrast with the first six consciousnesses, which deal with the external World, the seventh, or mano -Consciousness, corresponds to the inner Spiritual World. Awareness of and Attachment to the self are said to originate from the mano-Consciousness, as does the ability to distinguish between Good and Evil. The eighth, or Alaya - Consciousness, exists in what modern psychology calls the Unconscious; all experiences of present and previous lifetimes—collectively called Karma—are stored there. The Alaya -Consciousness receives the results of one's Good and Evil deeds and stores them as karmic potentials or "seeds," which then produce the rewards of either Happiness or Suffering accordingly. Hence it was rendered as "storehouse Consciousness" in Chinese. The Alaya -Consciousness thus forms the framework of individual existence. the Dharma Characteristics (Chin Fa-hsiang; Jpn Hosso) school regards the eighth Consciousness as the source of all Spiritual and physical Phenomena. The Summary of the Mahayana (Shelun; Shoron) school, the T'ient'ai school, and the Flower Garland (Hua-yen; Kegon) school postulate a ninth Consciousness, called amala-Consciousness, which lies below the Alaya -Consciousness and remains free from all karmic impurity. This ninth Consciousness is defined as the basis of all Life's functions. Hence it was rendered as "fundamental pure Consciousness" in Chinese."
Nine kinds of discernment. "Consciousness" is the translation of the Sanskrit Vijnana, which means discernment. The nine consciousnesses are
(1) sight-Consciousness (Skt chakshur-Vijnana ),
(2) hearing-Consciousness (shrota-Vijnana),
(3) smell-Consciousness (ghrana-Vijnana),
(4) taste-Consciousness (jihva-Vijnana),
(5) touch-Consciousness (kaya- Vijnana),
(6) Mind-Consciousness (mano-Vijnana),
(7) mano - Consciousness (mano-Vijnana),
(8) Alaya Consciousness (Alaya-vijnana), and
(9) amala -Consciousness (amala-Vijnana). (The Sanskrit is the same for both the sixth and seventh consciousnesses.)
The first five consciousnesses correspond to the five senses of sight, hearing, smell, taste, and touch. The sixth Consciousness integrates the perceptions of the five senses into coherent images and makes judgments about the external World. In contrast with the first six consciousnesses, which deal with the external World, the seventh, or mano -Consciousness, corresponds to the inner Spiritual World. Awareness of and Attachment to the self are said to originate from the mano-Consciousness, as does the ability to distinguish between Good and Evil. The eighth, or Alaya - Consciousness, exists in what modern psychology calls the Unconscious; all experiences of present and previous lifetimes—collectively called Karma—are stored there. The Alaya -Consciousness receives the results of one's Good and Evil deeds and stores them as karmic potentials or "seeds," which then produce the rewards of either Happiness or Suffering accordingly. Hence it was rendered as "storehouse Consciousness" in Chinese. The Alaya -Consciousness thus forms the framework of individual existence. the Dharma Characteristics (Chin Fa-hsiang; Jpn Hosso) school regards the eighth Consciousness as the source of all Spiritual and physical Phenomena. The Summary of the Mahayana (Shelun; Shoron) school, the T'ient'ai school, and the Flower Garland (Hua-yen; Kegon) school postulate a ninth Consciousness, called amala-Consciousness, which lies below the Alaya -Consciousness and remains free from all karmic impurity. This ninth Consciousness is defined as the basis of all Life's functions. Hence it was rendered as "fundamental pure Consciousness" in Chinese."
Discussion:
The Alaya consciousness still retains the impurities of karma. The Amala consciousness is free of all impurities. Nichiren teaches that we should base ourselves on the ninth consciousness: "...The words of a wise man of old also teach that “you should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses*.” How reasonable it is too! In this letter I have written my long-cherished teachings. Keep them deep within your heart."
*The consciousness of common worldlings of the Lower Six Worlds (Hell, Hunger, Animality, Anger, Tranquility or Humanity, and Rapture) specifically and all the Nine Worlds and eight consciousnesses generally (including the Worlds of Learning, Self Realization, and Bodhisattva or Compassiona).
We carry out our practice in the Tenth World of Buddha (which corresponds to the ninth consciousness) within the Nine Worlds corresponding to the eight consciousnesses (the six consciousnesses plus the unconscious 7th, and the collective uncoconscious 8th.
Elsewhere, Nichiren teaches: "The body is the palace of the ninth consciousness,** the unchanging reality that reigns over all of life’s functions..."
** Another name for the ninth consciousness is "Namu Myoho renge kyo consciousness".
In another writing Nichiren expounds:
“Answer: The school has already postulated the nine kinds of consciousness, and therefore it propounds the five types of wisdom. Among the nine consciousnesses, the first five correspond to the wisdom of perfect practice. The sixth consciousness corresponds to the wisdom of insight into the particular, the seventh to the non-discriminating wisdom, the eighth to the great round mirror wisdom, and the ninth to the wisdom of the essence of the phenomenal world.
“Next, regarding the five major principles as they pertain to the capacity and feelings of the individual believer, Myoho-renge-kyo as it is expounded for the sake of the capacities of all persons is what is meant by the five major principles of the capacity and feelings. Since there are five characters in the title Myoho-renge-kyo, there are accordingly five types of threefold contemplation in a single mind. They are explained as follows in the transmitted teachings:
“Myō The threefold contemplation in a single mind that is inconceivable. Because it is natural enlightenment that is bright in and of itself, it is inconceivable.
“Hō The threefold contemplation in a single mind that is unification [of the three truths]. The universal truth [in which the three truths are] unified includes within it all the nine subdivisions.
“Ren The threefold contemplation in a single mind that is comprehension [of the unification of the three truths]. The effect of Buddhahood.
“Ge The threefold contemplation in a single mind that is once more broken down into categories.23 The practice in the state of original enlightenment.
“Kyō The threefold contemplation in a single mind that is easily understood.24 Discussion of the teachings.
“The second volume of The Profound Meaning of the Lotus Sutra discusses these five types of threefold contemplation in a single mind. Let us explain them in the light of that passage.
“The threefold contemplation in a single mind that is inconceivable is the embodiment of the enlightenment gained by the Great Teacher T’ien-t’ai Chih-che, the eternal truth that is truth uncreated. This cannot be expressed by the names or characteristics p.906of the three truths; the only name or characteristic that could express it at all would be ‘inconceivable.’
“The threefold contemplation in a single mind that is unification [of the three truths] is the principle of the three truths, which from the beginning has existed in the phenomenal world [as a manifestation] of the universal truth. So the three truths achieve unification with one another and include the nine subdivisions.
“As to the threefold contemplation in a single mind that is comprehension: the threefold contemplation in a single mind that is inconceivable and the threefold contemplation in a single mind that is unification [of the three truths] are not something that can be grasped by the mind of an ordinary person, but can only be comprehended through the wisdom the sages freely receive and use. Therefore it is called comprehension.
“As to the threefold contemplation in a single mind that is once more broken down into categories, the three truths that are uncreated apply to all phenomena and represent the basic nature that is constantly abiding. They are not the same as the universal truth [in which the three truths are] unified, and therefore they are spoken of as being once more broken down into categories.
“As to the threefold contemplation in a single mind that is easily understood, one finds it difficult to understand the doctrine of the unification of the three truths and similar doctrines. Therefore one approaches them through the three successive views represented by the three truths and analyzes the doctrines in this way. Hence it is spoken of as being easily understood. These are the five types of threefold contemplation in a single mind as they are described in the text.
“Next, in the threefold contemplation in a single mind as it applies to the Buddha’s intention, there are also five types of threefold contemplation in a single mind.
“First, there is the threefold contemplation in a single mind (which applies to the capacity to enter the gate of tranquillity).
“Second, there is the threefold contemplation in a single mind (which applies to the capacity to enter the gate of brightness or understanding).
“Third, there is the threefold contemplation in a single mind that abides in the effect of the achievement of Buddhahood but returns [to the practice of threefold contemplation in a single mind]. When one has superior capacities and hears a good friend expounding the doctrine that all phenomena are manifestations of the Buddhist Law, one then becomes aware of the truth. After one has once entered into the truth, one then practices the threefold contemplation in a single mind, enjoying its blessing to the fullest.
“Fourth, there is the threefold contemplation in a single mind that serves as the cause for the achievement of the effect. One hears about the wonderful effect of the achievement of Buddhahood, and in order to achieve this effect, one practices the various views associated with the three truths.
“Fifth, there is the threefold contemplation in a single mind that concerns doctrines. One hears the various doctrines such as those pertaining to the five periods and the eight teachings, and after storing these doctrines in the mind, one carries out meditative practice. Therefore it is called the threefold contemplation ‘that concerns doctrines.’
Thanks again
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