The six consciousnesses are impermanent.

A visual consciousness does not last from morning to

evening. The visual consciousness of an image arises for only an instant; it then ceases and is
immediately followed by another visual consciousness that lasts for only an instant. Therefore these six
consciousnesses are aggregates of successive momentary experiences. As well as being impermanent,
the five sensory and the mental consciousness are classed as temporary because they are not always
present. For example, when one closes one’s eyes there is no longer a visual consciousness perceiving
visual images. The mental consciousness is also characterized by the quality of luminosity (Tib. salwa) 4
and clearly perceives the object, while the seventh and eighth consciousnesses are not as vivid and
apparent. The seventh and eighth consciousnesses are classed as being “everpresent but unclear” while
the first six consciousness are classed as “temporary, but vivid.” In the Mahayana teachings the Buddha
described two additional consciousnesses. The seventh consciousness is called the “afflicted
consciousness,” and it functions basically as clinging to a self. This consciousness is very subtle in that it
does not need to specifically think, “Is this me?” Instead, it is continuously and latently present, clinging
to a self whether a visual, auditory, gustatory, olfactory, or kinesthetic perception is taking place. This
contrasts with the mental consciousness where the feeling of self is very conscious and discernible. The
afflicted seventh consciousness is a neutral obscuration and in itself is neither positive nor negative. It
does not create good or bad karma. Nevertheless, the belief in a self directly opposes the wisdom of
realizing egolessness.5 This affliction is the principle obstacle that must be removed to attain liberation.