Sentient beings have immeasurable habitual tendencies; broadly classified, they amount to eighty-four thousand. The Mahāvairocana Sūtra condenses them into sixty, calling them the sixty minds, each with its own characteristics. They are explained here in a still more concise manner. Practitioners should use this to examine themselves: Which kind of mind is strongest in me? That is the deepest manifestation of my affliction. What antidote should I apply? Then habitual tendencies will naturally be eliminated, and fundamental wisdom will steadily grow stronger. A concise explanation follows:

1. The mind of greed: Upon encountering an object, one immediately grasps at it, defiling the pure mind. It must manifest outwardly, just as seeing smoke tells one that there is fire. The root of greed lies within and obstructs every entry into the Way. Greed for wealth, fame, profit, or even the flavor of the Dharma is all an affliction. The antidote is to empty all things.

2. The mind free of greed: This is contrary to the preceding mind, but it is the conduct of not being greedy without wisdom. For example, while earnestly practicing, one may become negatively attached to biased emptiness and cease to seek anything; one does not arouse a great resolve, but merely seeks a little satisfaction, fails to exert oneself diligently, or falls into annihilationism. The former is excessive grasping; this is excessive relinquishment. Both are afflictions. The antidote is neither grasping nor relinquishing, but arousing the great resolve and taking up the responsibility.

3. The mind of anger: When one cannot obtain what one greedily seeks, hatred arises. The antidote is a mind of loving-kindness.

4. The mind of loving-kindness: This is contrary to anger, but it is merely sentimental benevolence and obstructs entry into the great Way. The antidote is to understand cause and effect, seek the ultimate, and attend to what is fundamental.

5. The mind of delusion: In whatever one undertakes, one cannot discern with wisdom and is beset by many confusions. The antidote is to open prajñā.

6. The mind of intellect: This is the petty intelligence of the world, making contrived distinctions—this is superior, that inferior—and regarding itself as right. It does not realize how limited an individual's knowledge and views are. The light of a firefly cannot set Mount Sumeru ablaze. The antidote is humility and freedom from self-importance.

7. The mind of doubt: This arises when one is overly calculating about personal profit, loss, advantage, and harm, unwilling to suffer even the slightest disadvantage. One hesitates and cannot decide in dealing with affairs, losing one's bearings whether advancing or retreating. The antidote is a spirit of sacrifice and courage.

8. The mind of rash decision: This means making decisions too quickly, without distinguishing right from wrong, and thereby mishandling matters. The antidote is to examine things through wise contemplation and not give undue weight to personal feelings.

9. The obscured mind: One says that a matter need not be doubted, yet remains indecisive and full of misgivings. This is somewhat like the seventh mind: the former is subtle, this one coarse; the former is excessive, this one falls short. The antidote is likewise the illumination of wisdom.

10. The mind of clarity: One claims to understand everything clearly, yet excessive scrutiny becomes an error. One does not realize that worldly affairs are inherently impermanent and can scarcely be expected to reach perfection. The antidote is not to demand perfection.

11. The accumulating mind: Having obtained one superior Dharma, one accumulates oneself around it and rejects all other teachings. Those who delight in Esoteric Buddhism, for example, may claim that apart from it there is no other Dharma; practitioners of the Pure Land may do the same. Thus begins the gradual opening of sectarian divisions and disputes. The antidote is an impartial and expansive mind.

12. The contentious mind: One delights in debating right and wrong, even arguing crookedness into straightness. One does not realize that argument itself is contrary to the meaning. The antidote is noncontention.

13. The disputatious mind: This is inward self-contention. For example, after reflecting and arriving at one meaning, which would be enough, one immediately raises objections oneself and gives rise to thought after thought. The antidote is to take to heart Ji Wenzi's saying, “Think thrice, then act.”

14. The mind of noncontention: One relinquishes both right and wrong, only to end up having no position at all and being unable to distinguish good from evil. The antidote is clear discernment and prompt decision.

15. The heavenly mind: This refers to a natural habit of expecting every wish and desire to be fulfilled, like the pleasurable karmic rewards in the deva realms, which come naturally without effort. One then practices in the same way, without applying oneself diligently. This can obstruct bodhi. One should understand that nothing comes naturally: causes must be planted before results can arise. The antidote is not to crave saving effort.

16. The asura mind: Although one knows the benefit of liberation, one is accustomed to the karmic results of birth and death, sinks within them, and does not move forward. The antidote is to contemplate the world as impermanent, suffering, and empty.

17. The dragon mind: Greed for wealth, goods, and sensual beauty, like that of a dragon. The antidote is contentment.

18. The human mind: Favor and resentment are sharply distinguished; repayment and requital are pursued with great exactness; and at every turn one establishes a personal self. The antidote is to proceed toward the great Way.

19. The woman's mind: This is a mind of many desires. The antidote is contemplation of impurity.

20. The self-willed mind: One seeks for everything to accord with one's wishes and fulfill one's desires. One should contemplate that dharmas have no inherent nature and come together through causes and conditions; how could everything possibly conform to one's wishes? This is the antidote.

21. The merchant's mind: This means analyzing too minutely and making excessively thorough calculations and plans, which inevitably leads to entanglement and becomes a serious affliction. The antidote is to cultivate swift wisdom.

22. The farmer's mind: Like a farmer cultivating the fields, one wants to understand every detail before applying effort. Those studying the Dharma likewise first wish to hear extensively before seeking the Dharma. Those who now study the Dharma Characteristics School merely seek intellectual understanding and neglect practice in actual circumstances; they labor without result. One should consider a poisoned arrow entering the body: it must be treated quickly, not subjected to extensive questioning before it is removed. Therefore, the antidote is to cultivate sharp wisdom.

23. The river mind: Like river water that depends on its two banks, or drifts without stability, the mind is not one-pointed. The antidote is to concentrate the mind on a single object.

24. The pond mind: People greedily seek fame and profit without ever being satisfied, like water collecting in a pool that receives everything. The same is true in studying the Dharma: greed for much prevents one from becoming refined and single-minded. The antidote is few desires.

25. The well mind: One thinks in ever greater depths, wishing always to be unfathomable to others. The antidote is to be straightforward, clear, and easy to understand.

26. The guarding mind: Worldly people guard their possessions and lives as a turtle withdraws its head. This is a habitual tendency of the śrāvaka and cannot receive the great vehicle. The antidote is great compassion and benefiting all people universally.

27. The miserly mind: Everything one does is for oneself. Even wholesome dharmas are jealously concealed and not shared with others. The antidote is to remember that all things are impermanent and that benefiting others is thereby benefiting oneself.

28. The cat mind: This is like lying in wait to catch birds and animals, holding one's breath and awaiting an opportunity rather than pressing forward swiftly, then seizing the chance when convenient. In relation to the Dharma, one may uphold it without practicing, hoping for favorable conditions. Or, having received kindness, one may fail to remember to repay it; this too is the mind of a cat. The antidote is to practice swiftly upon hearing the Dharma and always remember others' kindness.

29. The dog mind: One is pleased and satisfied with little. Because of meager blessings and conditions, one's aspirations are inferior. Having gained a small portion of wholesome Dharma, one thinks practice cannot be carried through and does not seek what is higher and more excellent. This too is a habit of the śrāvaka. The antidote is to make one's mind as vast as the ocean.

30. The garuḍa mind: This bird constantly relies on its two wings for its power. Such a person likes to gather followers and establish influence as a source of support, and thus has little inclination to advance independently. The antidote is independence, like the lion king, relying on no companions or assistance.

31. The mouse mind: Such a person delights in petty destruction, doing unreasonable and useless things. When seeing something being accomplished, one likes to create openings through which to frustrate and ruin it. The antidote is a vast and luminous mind.

32. The mind of singing and chanting: One delights in using ornate language and elegant phrases as Dharma giving, but cannot inwardly realize natural wisdom. One merely learns superficialities and gains no real benefit. The antidote is to seek practical substance.

33. The dancing mind: One delights in spiritual powers and transformations, displaying all kinds of unprecedented things. This can obstruct the pure mind and is called an affliction. The antidote is not to crave minor worldly signs of attainment.

34. The drum-beating mind: One arouses the resolve to warn sentient beings, but one's zeal is too hasty; one pursues small benefits and thereby obstructs the conditions for great undertakings. This too is an affliction. The antidote is to seek the ultimate Dharma for liberating sentient beings.

35. The house mind: This is like a house protecting the body by keeping far from all evils. It is the same as the guarding mind. The antidote is to benefit others.

36. The lion mind: In all practice, one is not in the least timid or weak; like the lion king, one sees no difficult task under heaven. The antidote is to recognize that there is no superiority or inferiority, that all are equal, and to wish that all sentient beings may universally excel.

37. The owl mind: This is the mind of an owl, which thrives in the darkness of night. Those who prefer solitude, shut their doors, and practice secretly in darkness resemble it. The antidote is to remember that light and darkness are nondual, stillness and bustle are not different, and not to give rise to dualistic views.

38. The bird mind: One is constantly alarmed and apprehensive; even toward friendly people, one harbors suspicion, fear, and distrust. The antidote is to cultivate a settled and fearless mind.

39. The rākṣasa mind: In the midst of a wholesome act, unwholesome thoughts suddenly arise. For example, building a Buddha stūpa or temple is a great merit, yet one suddenly fears harming small insects or troubling the donors and therefore stops. The antidote is to weigh the benefits and distinguish what is weighty from what is light.

40. The thorn mind: One has the disposition to initiate harmful actions everywhere, causing much injury and obstruction and making those nearby uneasy. Or, having made a gift, one later regrets it. The antidote is swift repentance and elimination of such faults.

41. The cave mind: One seeks arts of longevity and immortality, waiting to see future Buddhas, like dragons and asuras hidden deep beneath the sea in caverns. The antidote is to hear the Dharma and realize the Way quickly in this very life; one should not linger fruitlessly.

42. The wind mind: One seeks every Dharma without exception and plants wholesome roots everywhere, like wind that reaches every place. But one does not realize that rocky fields produce no crops, and seeds are wasted in vain. The antidote is careful selection and freedom from greed for abundance.

43. The water mind: Like water washing things, one insists on exposing their filth and removing it. In practice, one becomes one-sidedly attached to purity, thereby obstructing the pure mind. The antidote is to contemplate the true aspect: from the beginning there has been no defilement; dualistic views arise from oneself, and the very act of seeing is defilement.

44. The fire mind: Its nature is fiery and impatient, excessively fierce and violent. In seeking the Dharma, one wants immediate accomplishment and thereby causes much failure and injury. The antidote is the water of gentleness and loving-kindness.

45. The mud mind: One is wholly ignorant, like mud, and one's disposition is likewise muddy and bogged down. The antidote is to seek a good spiritual friend, who can skillfully open and guide one.

46. The mind of manifest color: Like undyed silk, it takes on whatever color it encounters, becoming red or purple according to the dye, without any mastery of its own. Upon seeing evil matters, one also follows along and enters into them. The antidote is self-mastery and not being turned by others.

47. The plank mind: Like a plank in water, it can carry things only according to its capacity; when the limit is exceeded, it cannot bear them and eventually overturns and casts them off. A practitioner specializes in one Dharma and knows no others, no longer admiring any other wholesome practices, and therefore makes no further progress. The antidote is to arouse a vast mind and study the bodhisattva practices.

48. The deluded mind: This is inverted confusion, as when one wishes to go west but instead turns east, because the mind is scattered and disordered. The antidote is to make the mind one-pointed, carefully discerning, and peaceful.

Forty-Ninth: Poisoned Mind. It is like dying from poison: neither wholesome nor unwholesome thoughts arise; one is numb and unfeeling, drifting with circumstances. As an antidote, one should arouse great compassion and all wholesome qualities, and abandon the annihilationist view.

Fiftieth: Silk-Rope Mind. One falls into an annihilationist view; the mind is no longer lively, as though bound by a silk rope. This is an especially grave obstruction. As an antidote, one should give rise to right wisdom and cut off this wrong view.

Fifty-First: Shackled Mind. It is like having both feet locked in shackles, unable to move forward. Those who delight in sitting quietly and cultivating a dead samādhi are likewise constrained by the Dharma in relation to the Dharma. As an antidote, one should remain lively and responsive in all circumstances, so that stillness and disturbance are without interruption.

Fifty-Second: Cloud Mind. One is constantly burdened with anxious thoughts, like the man of Qi who worried that the sky would fall. As an antidote, one should cultivate equanimity and distance oneself from worldly sorrow and joy.

Fifty-Third: Field Mind. Like a good field that is weeded and cleared of rank growth, one strives to make it completely clean. Such a person likes to adorn the body and insists that it be bright, clean, and splendid. As an antidote, one should reflect that these are useless matters and instead cultivate the field of blessings in the mind-ground.

Fifty-Fourth: Salt Mind. Just as salt is salty by nature and becomes ever saltier as it penetrates more deeply, this person's thoughts proceed ever more deeply through repeated rumination. One should know that investigation has no end and cannot be resolved through conjecture. As an antidote, one should decide quickly.

Fifty-Fifth: Razor Mind. One believes that shaving off one's beard and hair is itself called leaving home, and asks what more need be sought. This mind is most harmful, for it shaves away even the roots of goodness, so that they cannot sprout again. In recent times, monastics have considered themselves already endowed with the outward marks and deportment of the precepts, and therefore to be the Jewel of the Saṅgha. They seek no further the precepts of the mind or to become monastics who are fields of merit. Lay practitioners likewise fail to distinguish the genuine from the false; they respect monastics without respecting the Jewel, thus fostering their arrogance and leading them astray. As an antidote, one should shave away the poison of ignorance and practice genuine leaving home.

Fifty-Sixth: Meru Mind. This mind is arrogant and self-important, and does not even respect one's teachers, monastics, or parents. As an antidote, one should practice filial devotion, obedience, and humility.

Fifty-Seventh: Ocean Mind. Like the ocean, which contains everything, one claims all excellent things for oneself and considers no one comparable. Meru seeks height; this mind seeks breadth. As an antidote, one should practice humility.

Fifty-Eighth: Hole Mind. It is like a vessel with a hole, which becomes a leaking vessel and is unfit for use. At first, such a person arouses the resolve and receives the precepts completely and without deficiency; before long, however, leaks in the Dharma gradually arise. Like a broken vessel, it cannot retain the water of Dharma. As an antidote, one should carry one's practice through from beginning to end.

Fifty-Ninth: Rebirth-Seeking Mind. The meaning of this mind is not fully explained. Presumably, people cultivate in order to dedicate the merit toward a future rebirth and seek its fruition, without distinguishing good from evil or black from white. As an antidote, one should cultivate only pure dharmas.

Sixtieth: Monkey Mind. This mind is the general characteristic of the sixty types of mind. It describes in the strongest terms all kinds of grasping and seeking: unstable like a monkey's mind. This one mind is absent from the Sanskrit original. As an antidote, one should realize the mind and see one’s true nature, seek meditative stability, and awaken wisdom.

These sixty types of mind are all matters of habitual tendencies, sufficient to obstruct the Way; hence they are also called obscurations. To remove these obscurations, one must first realize the mind. Only after realizing the mind does one have a point from which to work on the various muddled views. Yet after realizing the mind, habitual tendencies still remain, and one must set to work to eliminate them. Practitioners must by no means become one-sidedly attached, believing that once they have realized the mind, the matter is finished; there still remains something like the grief of losing one's parents. Nor should others become one-sidedly attached and conclude that a person has not realized the mind simply because that person's habitual tendencies have not yet been eliminated. Only the person themselves, or those who share the same understanding and practice, can know the ultimate truth of the matter.

The sixty types of mind are as described above; practitioners may use them to verify themselves.

I shall now further explain the direct and expedient methods for eliminating spiritual ailments, as follows: