Awareness and Consciousness

So, what is the difference between awareness and consciousness?

Awareness starts off pure but appears to mix with the objects of which it becomes aware. This blending creates what we call consciousness.

Consciousness arises when awareness mixes with the object of its awareness — it becomes an awareness of a specific ‘thing’.

There are ten layers of awareness, but only the first layer is pure awareness. The subsequent layers involve a mixing of awareness and object. In the second layer, there are no objects yet, but rather a recognition of sameness. From the third layer downward, there are consciousnesses — delusional mixings of awareness with the objects of awareness, which manifest as conditioned reality.

Buddhas and arahants have penetrated deeply into the true nature of reality and no longer confuse awareness with its objects. For Buddhas, consciousness is entirely eradicated; for arahants, it is rendered dreamlike and empty of substance.

Awareness is the primary factor. It appears to exist in ten ‘levels’ — which may be likened to the sephirot. Each level from the third downward contains what appears to be distinct consciousnesses, but these are in truth only awareness mixed with its objects.

Consider our five sense consciousnesses. While sight seems different from sound or touch, it is only the object that differs. The awareness that perceives visual or auditory objects is the same. Furthermore, this awareness is singular, though it appears multifold. This singular awareness underlies all experiences and ties together the seeming divisions of our senses and mind.

Conditioned existence is compounded by these apparently different — even competing — senses and cognitive faculties. Yet at the heart of them all lies this one awareness manifesting as multiple consciousnesses.

The fully enlightened being identifies only with this pure awareness and no longer mistakes itself for the objects of mind. These are seen as dreamlike, transient, and empty.

This awareness is present within every sentient being, but manifests as consciousnesses that, when confused, create delusion and suffering.

“In the seen, there is only the seen; in the heard, there is only the heard; in the sensed, there is only the sensed; in the cognized, only the cognized. When for you, in the seen is only the seen… then, truly, you will not be ‘by that’. Thus, you will have no ‘here’ or ‘beyond’ or ‘in between’ — and this alone is the end of suffering.”
— Udāna 1.10, Bāhiya Sutta