Asanga/vasubandhu
Asanga/vasubandhu
THREE TEXTS ON
CONSCIOUSNESS ONLY
by
Francis H. Cook
Numata Center
for Buddhist Translation and Research
1999
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© 1999 by Bukkyo Dendo Kyokai and Numata Center for
Buddhist Translation Research
Published by
Numata Center for Buddhist Translation and Research
2620 Warring Street
Berkeley, California 94704
NUMATA Yehan
Founder of the English
August 7, 1991 Tripitaka Project
v
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Editorial Foreword
vii
Editorial Foreword
MAYEDA Sengaku
Chairperson
Translation Committee of
July 10. 1999 the BDK English Tripitaka
ru_
Publisher's Foreword
ix
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Contents
Glossary 409
Selected Bibliography 423
Index 425
xi
DEMONSTRATION OF
CONSCIOUSNESS ONLY
by
Hsüan-tsang
by
Francis H. Cook
Translator's Introduction
1
Demonstration of Consciousness Only
2
Translator's Introduction
3
Demonstration of Consciousness Only
4
Translator's Introduction
5
Demonstration of Consciousness Only
It also refers to the oneness of subject and object in which the sub-
ject- object mode of cognition is overcome.
7. manas. Also translated as "thought" in the text. It is the name
of the seventh consciousness among the eight recognized by this text.
There are two other translations of the Ch'eng wei -shih lun in
Western languages. The first is a French translation by the eminent
scholar Louis de la Vallée Poussin, published by Librairie Orientaliste
Paul Geuthner in 1928 as Vijñaptimátratá: La Siddhi de Hivan-
Tsang. It is a very careful translation, copiously annotated and in-
cluding comments quoted from the Chinese commentary of K'uei -chi.
The second is an English translation of Poussin's French translation
by Wei Tat, Ch'eng Wei -Shih. Lun: Doctrine of Mere Consciousness,
published in Hong Kong in 1973 by the Ch'eng Wei -Shih Lun Publi-
cation Committee. It is a faithful rendering of the Poussin transla-
tion. Both translations leave much to be desired in that they leave
almost all Sanskrit technical terms untranslated. Finally, there is a
very useful commentary on the text by K'uei -chi, the Ch'eng wei -shih
lun shu -chi (Taish6 No. 1830). It is indispensable for an understand-
ing of many very difficult passages in the text, and I have benefitted
greatly from both it and Poussin's notes.
Francis H. Cook
Riverside, California
April 1 991
6
Introduction
Homage
I render homage to those purified wholly or in part
through consciousness only.
I shall explain what has been said for the benefit
and joy of beings.
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Demonstration of Consciousness Only
8
Chapter I
Attachment to Self and
Attachment to Dharmas
1. Attachment to Self
If nothing exists but consciousness, why do ordinary people and
holy teachings say that selves and dharmas exist? The "Thirty
Verses" says,
THE METAPHOR OF SELF AND DHARMAS EVOLVES IN
VARIOUS WAYS
UPON THE TRANSFORMATION OF CONSCIOUSNESS. THE
TRANSFORMING CONSCIOUSNESS IS THREEFOLD:
RETRIBUTION, THOUGHT, AND PERCEPTION OF THE
EXTERNAL REALM.
The Treatise says that ordinary people and holy teachings say
that selves and dharmas exist; but they do not really exist, be-
cause they are only metaphors. SELF means a controlling power.
DHARMAS are rules. These take different forms. Various forms of
selves include such things as "being" and "living being," and such
things as "stream- winner" and "once returner." Various forms of
dharmas are such things as "substance," "quality," "karma," "ag-
gregates" (skandha), "sense bases" (áyatana), and "sense fields"
(dhc tu). EVOLVES means that these distinctions occur in accordance
with conditions.
If these forms are based on metaphors, how can they be es-
tablished? These forms are all metaphorical constructions based
on the transformations of consciousness. CONSCIOUSNESS means
"perception." Here, in the Treatise, the word "consciousness" also
9
Demonstration of Consciousness Only
10
Chapter I
Why can a real self not be found? There are, in short, three theo-
ries of what a self is. The first is that the self is eternal, universal,
and extended like space. In all situations, it performs actions and
experiences pleasure and pain. The second theory is that the self
that is grasped is eternal but that it has no fixed extension, be-
cause it expands and contracts according to the body's size. The
third theory is that the self is eternal but extremely small, like an
atom. It resides hidden in the body, where it moves about and
performs actions.
The first theory is unreasonable. Why? A self that is eternal,
universal, and extended like space could not feel pain and plea-
sure through the body. And if it is eternal and universal, like space,
it cannot move, so how could it perform actions through the body?
Also, is the self the same for all sentient beings or is it different?
If it is the same for all, then when one being performs an action,
all must perform it, and when one being experiences the results of
action, all must experience it. If one being obtains liberation, all
must obtain it. This is a big mistake! If, on the other hand, you
claim that each being has a distinct self, then the selves of beings
must merge together and their substances must be mixed. Also,
when one acts and experiences the results, then all must act and
receive the results, since all selves occupy the same place. If you
claim that the action or result of action of beings is distinct and
peculiar to the individual, and thus no error occurs, this is not
reasonable, because action, result, and body must be united with
all selves. It makes no sense that they belong to one and not an- le
other. When one obtains liberation, all must obtain it, because the
Dharma practiced and realized would be merged with all selves.
The second theory is likewise unreasonable. Why? If the sub-
stance of the self is eternal, it cannot expand and contract in the
body, because, expanding and contracting like a bellows, it must
not be eternal. Also, if selves correspond to bodies, they must be
divisible, so how can the substance of a self be unitary? Conse-
quently, this theory is simply childish nonsense.
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Demonstration of Consciousness Only
12
Chapter 1
Also, is this truly existing self the object of the "view of self
(atma- drsti) or not? If it is not, how can you say that there is a
truly existing self? If it is the object of the view of self, then there 2a
must exist a view of self not included among the perverted views
(viparyasa), because then it would be true knowledge. If that is
the case, how do you explain the fact that the supreme doctrine of
those who presumably advocate a real self all denounce the view
of self and extol the view of no self, saying that those who see no
self realize nirvana, while those who are attached to a view of self
transmigrate in the realm of birth and death? How can a person
with a perverted view attain nirvana and one with a correct view
transmigrate in the realm of birth and death?
Moreover, none of the various views of a self has as an object a
real self, because they all have objects no different from any ob-
ject of the mind. The perceived object of the view of self is definitely
not a real self, because it is an object, like any other object. One
actually sees only the aggregates that evolve from consciousness
and, in accordance with one's own delusions, interprets them in
various ways.
2. Cessation of Attachment
Attachment to a self takes two forms: innate, and resulting from
imagination. Due to the power of the inner causation of false per-
fuming that has existed since beginningless time, innate attach-
ment is always present in the individual and does not depend on
false teachings or imagination but rather occurs spontaneously.
That is why it is said to be innate. It takes two forms. The first
form of innate attachment is constant and continuous and resides
in the seventh consciousness. It takes as an object the eighth con-
sciousness and produces an image that is natural to the mind which
it clings to as a self. The second form is intermittent and resides
in the sixth consciousness. It takes as an object the images of the
five aggregates that are grasped (upadana- skandha) that evolve
from consciousness, either individually or wholly, and produces
13
Demonstration of Consciousness Only
14
Chapter I
15
Demonstration of Consciousness Only
3. Attachment to Dharmas
Why is it that apart from consciousness, no real dharmas can be
found? Because the real dharmas grasped by non - Buddhists and
other vehicles of Buddhism] do not exist from the standpoint of
reason. Why are those grasped by non - Buddhists nonexistent?
The Sámkhyas believe in a self that is intelligent and that uses
twenty -three dharmas, such as Mahat, etc., which in turn are com-
posed of the three qualities of rajas, sattva, and lamas. Although
composed of the three qualities, Mahal, etc., are real and not fictitious,
and are known by direct perception. This tenet is unreasonable.
Why? Because Mahat, etc., are made up of a plurality of things,
like an army or forest, and are therefore fictitious. How can it be
claimed that they are known by direct perception? Moreover, if
Mahat, etc., are real, they must not be composed of the three quali-
ties of sattva, etc., just as the latter themselves are not so com-
posed. Since the three qualities, sattua, etc., are the same as Mahat,
etc., then like Mahat, etc., they ought to be composed of the three.
By analogy, since they change, they are not eternal.
Also, the three elements of sattva, etc., act in many ways and
therefore should have multiple substances, since there is no dif-
ference between substance and function. Also, since the three sub -
2c stances are all- pervasive, then when they change in one place,
they should change elsewhere, because their substances are not
distinct. If it is admitted that the substance and characteristics of
the three elements are different, how can they combine and create
a single characteristic I such as firmness, etc.]? They must not be
able to create a single characteristic when they combine, because
then their substance is no different from what it was prior to
16
Chapter I
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Demonstration of Consciousness Only
18
Chapter I
19
Demonstration of Consciousness Only
perception, but we have demonstrated with reason that they are not
real. How much less real is this category of union that they admit is
not known by direct perception. Even if they establish that union is
known by direct perception, it still does not exist, for the same rea-
sons given previously. In fact, the [nine categories such as1 substance
are not known through direct perception as really existing things
apart from consciousness, because they are admitted as being objects
that exist in the same way as the hairs of a tortoise. Conversely, the
knowledge that has substance as an object is not included in the
3b direct perception that perceives the self - nature of substance apart
from consciousness, because this knowledge arises from the con-
vergence of fictitious dharmas, like the knowledge of qualities, etc.
We can say the same about all the categories, up to the category of
union. It is not included in the direct perception of the self - nature
of union apart from consciousness, because it too arises from the
convergence of fictitious dharmas, like substance, etc. Therefore the
categories of substance, etc., held by the Vaisesikas, are mere specu-
lations based on false notions.
20
Chapter I
produce all dharmas. We refute all these in the same way we did
the concept of a Great Lord.
There are those I Mimámsakasl who hold the opinion that the
sound of the Vedas is eternal. Its power acts as an unchanging
quantity that reveals all dharmas. Another opinion holds that all
sounds are eternal and are revealed in dependence on conditions.
Neither opinion is reasonable. Why? Since it is granted that the
sound of the Vedas can express, then it must not be eternal, like
any other sound. The other sounds J of the second view I are also
not the substance of eternal sounds, because, like pots or clothing,
they require a number of conditions to exist. There is an opinion
[by the Lokáyatikasl that the atoms of earth, water, fire, and wind
are real and eternal. These give rise to gross forms. The gross forms
thus produced do not exceed the quantity of the cause, and, though
not eternal, their substance nevertheless really exists. This opin-
ion is also unreasonable. lithe atoms they cling to have parts, like
a column of ants, then the substance is not eternal. If they do not
have parts, like mind and mental activities, then they are unable
to produce gross matter through aggregation. Also, since they pro-
duce a result, being like what they produce, how can it be granted
that atoms are eternal?
Also, the result that is created does not exceed the quantity of
the cause. Thus it must be like atoms and not called "gross form,"
and consequently the created form must not be graspable by ma-
terial organs such as eyes, etc. This contradicts their own tenet. If
they claim that the resulting form combines with quantity and
thus resembles gross form, though it is actually not, and in this
way can be perceived, then this resulting form that they cling to
must be coextensive with the cause and, like atoms, uncombined
with the quality of quantity. Or else, the atoms must be united
with the quantity of grossness, like gross forms, because there
must be no distinction of location. If it is claimed that the result
pervades its own cause and, because the cause is not single, the
result may be called "gross," then the substance of this result also
21
Demonstration of Consciousness Only
must not be single, just as the causes in which it resides are not
single, because the location of each must be different. In this case,
the result would not even be gross. Consequently, it would not be
sensed by a physical organ. If the result combines many parts and
forms a gross effect, then the many causal atoms must not be subtle
and fine, sufficient to form the object of a sense organ, so of what
use would such a result be? Since the result is formed of multiple
parts, it must not be eternal, and therefore your former and latter
opinions are self - contradictory.
Moreover, both causes and results are impenetrable as masses
and cannot occupy the same place, just as two atoms cannot. If it
is claimed that the substances of both the cause and the result
accept each other and interpenetrate, like sand accepting water
and drugs penetrating molten copper, who says that sand and
molten copper accept water and drugs? I If this were to occur, l the
atoms would separate and alter, and thus they would be neither
3c eternal nor unitary. Also, if the substance of the resulting gross
form is unitary, then when you perceive one part, you must per-
ceive all parts, because all parts would be the same. if you do not
agree, then your reasoning is faulty; if you do agree, then you
contradict fact. Hence this opinion ends in dilemma and goes no-
where. It is mere vain speculation arising from delusion.
However, though there are many theories of actual dharmas
among non - Buddhists, they all come down to four types. The first,
that of the Samkhyas and others, holds that actual dharmas and
the nature of existence, etc., are identical. This theory is unrea-
sonable. Why? Because it must not be that all dharmas are the
same as existence, for all would be like existence, without any dis-
tinction of substance. This contradicts the theory that the three
qualities (sattva, etc.), self (dtnzan), etc., are all different in sub-
stance. It also contradicts the empirical distinction among dharmas.
Also, if colors, etc., are identical with the nature of color, then
there must be no distinction such as green, yellow, etc.
The second theory, that of the Vaisesikas, is that actual
dharmas and the nature of existence, etc., are definitely different
in substance. This is unreasonable. Why? Because it must not be
22
Chapter I
that all dharmas are not identical with existence. Like something
ruined and nonexistent, their substance would be undetectable.
This contradicts the Vaisesika theory that the substance of actual
things is not nonexistent. Moreover, it contradicts the empirical
fact that objects exist. Also, if colors, etc., are not identical with
the nature of colors, etc., then, like sounds, etc., they would not be
objects of sight, etc.
According to the third theory, that of the Jains, actual dharmas
and the nature of existence are both identical and different. This
is unreasonable. Why? Because the error of both identity and
difference is the same as previous errors of each side respectively.
Also, the two characteristics are mutually contradictory, because
they differ in substance; and neither identity nor difference could
be established if their substance were identical. It must not be
that all dharmas are of the same identical substance. On the other
hand, it may well be that such distinctions as identity and difference
are fictions rather than realities, although they are grasped as
real. This principle is definitely not established.
The fourth theory, that of the Ajivikas, etc., holds that exist-
ing dharmas are neither the same as, nor different from, the na-
ture of existence, etc. This doctrine is unreasonable. Why? Because
the doctrine of neither identity nor difference is similar to the
foregoing doctrine of both identity and difference. Does the state-
ment "neither identical nor different" deny or affirm? If it just 4a
23
Demonstration of Consciousness Only
24
Chapter 1
and appears as images, such as eyes, etc., and [external I forms, etc.,
and on the basis of these images there is a support [which is the
organ] and an object [which is the apparent external form! for the
senses.
However, the visual faculty, etc., are not known by direct per-
ception. They are inferred by their ability to produce conscious-
ness. They are only powers, not something produced externally at,
[apart from consciousness]. An external resistant form is inadmis-
sible, and therefore it must be the mere transformation and ap-
pearance of internal consciousness. When it appears as visual
consciousness, for example, it is called the "visual faculty," be-
cause it is the support that generates visual consciousness. An
external condition as object, external to visual consciousness, is
inadmissible, and therefore it must be granted that the condition
as object is the transformation of one's consciousness.
It is said by the Small Vehicle that that which generates con-
sciousness similar to itself is a condition in the form of an object
(álambana- pratyaya). [We reply that] that [condition in the form of
object] alone cannot generate consciousness, because it must not be
that conditions as cause (hetu- pratyaya), etc., are to be called "con-
dition in the form of object" I since they produce consciousness!.
[The Sautrántikas claim that] when the five forms of conscious-
ness, such as visual consciousness, etc., perceive a color, etc., they
have as their object nothing but aggregates I of atoms], because
they are similar to the image. But the image of the aggregation,
being different from the atoms themselves, has no real substance,
because when the aggregation is divided, a consciousness similar
to the image definitely does not arise. Since the image of this ag-
gregation is not real, it cannot be claimed that it is the condition for
the five kinds of consciousness, because something I illusory I, like a
second moon, cannot generate the five kinds of consciousness.
Nor [according to another school of the Small Vehicle] do all
the atoms combine and thus become the condition as object for the
arising of each of the five kinds of consciousness, because in that
case there is no image of atoms in consciousness. Atoms do not
25
s-
26
Chapter I
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Demonstration of Consciousness Only
28
Chapter I
29
Demonstration of Consciousness Only
can obtain exist apart from the present moment? In reality, real
dharmas do not exist apart from the present, and these present
dharmas contain the seeds of good land badi. Also, what are the
specific functions of acquisition as far as dharmas are concerned? If
it is claimed that [acquisition] produces dharmas, it ought to be able
to produce unconditioned dharmas, and, also, inanimate things would
never be produced [because they lack acquisition]. Also, what has
never been acquired or has been lost would remain forever
unproduced. If the cause for birth I of dharmas I is an acquisition
born with them, then the two births would have no function. In
the case of someone possessing good, bad, or indeterminate
dharmas, these would be present instantly, and if they require
conditions to be present, then acquisition serves no purpose. If it
is claimed that acquisition is the cause for the nonloss of dharmas,
51, because sentient beings attain these dharmas through acquisition,
we answer that dharmas that can be acquired are never separate
from beings. If these were separate, they could never be acquired.
Consequently, acquisition serves no purpose with regard to dharmas
because it does not exist, and neither does nonacquisition.
However, in relation to states of dharmas that sentient beings
may attain, we may conventionally establish three kinds of acquisi-
tion: (1) that attained as a result of seed impressions; (2) that at-
tained through sovereignty; and (3) that attained through actuality.
In contradistinction to acquisition, there is something we can
provisionally designate as nonacquisition. There are numerous types.
The name is given provisionally to that state in which the seeds
that are to be destroyed in the path of insight are not definitively
destroyed. We call this the "stage of ordinary beings" because the
dharma of sainthood has not yet been acquired.
Again, we ask [the Sarvástivadins], how do you know that there
is a real thing called "similarity" (sabhagata) apart from form,
mind, etc.? I They answer,] because a scripture speaks of "similar-
ity of celestials," "similarity of humans," etc. But, we reply,] the
scripture does not say that there is real "similarity" apart from
form, mind, etc., and so your proof is inconclusive. If it is claimed
30
Chapter 1
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Demonstration of Consciousness Only
32
Chapter I
33
Demonstration of Consciousness Only
past and future times are neither present nor eternal, like illusory
flowers seen in the sky, which do not exist. Birth is called "exist-
ence," so how can it exist in the future [which does not yet exist)?
Cessation is nonexistence, so it must not exist at present. If cessa-
tion is not nonexistent, I as claimed by the Sarvástivádins, I then
birth must not exist. Also, since cessation contradicts duration,
how could they exist simultaneously? If duration does not contra-
dict birth, how do they contain different times? Thus these theo-
ries pose dilemmas and are unreasonable.
The correct explanation is this: through the power of causes
and conditions, dharmas that do not exist are brought into exist-
ence. They endure for a while and then revert to nonexistence. To
distinguish them from unconditioned dharmas, we conventionally
attribute four characteristics to conditioned dharmas. When a
dharma that originally did not exist now exists, we refer to this
state as "birth." When the dharma endures for a while, we refer it
as "duration." The change of the enduring dharma from earlier to
later states is called "differentiation." After existing for a while, it
reverts to nonexistence, and this state is called "cessation." The
first three states are states of existence and occur in the present.
The last state is one of nonexistence and therefore is in the past.
But, [it is asked,] how can nonexistence be a characteristic of
Ia dharma that] exists? [We reply,] what is wrong with indicating
a future nonexistence as a characteristic? "Birth" means that a
present dharma did not exist previously. "Cessation" means that
a present dharma will be nonexistent later. "Differentiation" means
that the dharma is not static. "Duration" means that this dharma
is active for a while. Therefore even though these four character-
istics designate and indicate conditioned dharmas, they indicate
differences !in their state]. Therefore in accordance with their
momentariness, we designate them conventionally as these four
characteristics, or they can be conventionally designated as last-
ing for a period of time. The beginning of the dharma's career is
34
Chapter I
35
Demonstration of Consciousness Only
36
Chapter I
37
Demonstration of Consciousness Only
power of habit, when mind, etc., appear, they appear in the form
of these unconditioned dharmas. In the absence of change in the
characteristics that appear in prior or subsequent appearances,
we may conventionally speak of them as "permanent."
The second kind is that which is conventionally accepted as
existing on the basis of the true nature of things (dharmatd ). That
is, the ultimate reality that is revealed by emptiness (súnyatd)
and absence of self exists, does not exist, both exists and does not
exist, and neither exists nor does not exist. It demolishes the pro-
cesses of thought and language and is neither the same as dharmas
nor different from them, etc. It is the true principle of dharmas,
hence it is called the "true nature of dharmas." It is called "space"
because it is free of all impediments. It is called "cessation result-
ing from discrimination" because through the power of discrimi-
nation it ends various impurities and one understands thoroughly.
Or, as a result of being revealed by the absence of conditions, it is
called "cessation resulting from the absence of conditions." Feel-
ings of pleasure and pain are removed, so it is called "immovable."
It is called "cessation of thought and feeling" (samjñá-c'edita-
nirodha) because thought and feeling are not active. These five
unconditioned dharmas are provisionally established on the basis
of ultimate reality. But "ultimate reality" itself is merely a provi-
sionally granted name. To refute the idea that it does not exist, it
is said to exist. To refute the idea that it does exist, it is said to be
empty. But it must not be thought to be empty and illusory, so it is
said to be real. Because this principle is not false or erroneous, it is
said to be the ultimate nature of everything. It is also called the
"ultimate nature of everything" because it is not the same as the
real, eternal dharma called "ultimate nature of everything" apart
from form, mind, etc., of other schools. Thus none of the above
unconditioned dharmas really exists.
Dharmas grasped by non - Buddhist schools and other schools
of Buddhism do not really exist apart from mind and mental ac-
tivities, because they are grasped in the same way that mind and
mental activities are grasped by mind itself. The apprehension
38
Chapter I
that grasps them does not have them as objects, because it grasps,
like the apprehension that takes as an object this same intellect.
Also, because mind and its activities arise in mutual dependence,
they do not really exist, just as magical illusions do not. In order to
refute the false attachment to a really existing realm exterior to
mind and its activities, we teach that there is nothing but con-
sciousness (vijñaplimdtra). But if one believes that consciousness
only really exists, this is no different from attachment to external
objects, and it remains attachment to dharmas.
39
Demonstration of Consciousness Only
40
Chapter I
41
Demonstration of Consciousness Only
42
Chapter I
43
Chapter II
The Evolutions of Consciousness
45
Demonstration of Consciousness Only
species" (nisyanda- phala) derives from the fact that the result is
similar to the cause. Habit energy of retribution is the dominant
condition (adhipati pratyaya). It is called "retribution" because of
its power to influence the eighth consciousness to repay karma
leading to a specific form of rebirth (dksipaha- karma) from past
lives, and because it exists as a continuous series. It also stirs the
first six forms of consciousness to repay karma that fills out the
details (pariparaka- karma) inherited from the past lives. It is called
"born of retribution" (vipahaja) rather than simply "retribution"
(vipaka) because it is intermittent. That is, the above "retribu-
tion" and "born of retribution" are called "result of retribution"
because the result differs from the cause. Here, only the conscious-
ness that harbors self - attachment, holds the impure seeds, and
transforms the results is called "retribution." This does not mean
that all forms of consciousness are retribution.
46
Chapter III
47
Demonstration of Consciousness Only
that of being both cause and effect. Although the states of the
specific character of this consciousness are many [depending on
the spiritual stage of development], the term STORE is used broadly
for all its states, because of its serious fault [of storing seeds of
future delusion].
It is called RETRIBUTION because it is the result of retribution
for good and bad action (karma) that draws an individual to a
certain realm (dhátu), destination (gati), and form of birth (yoni).
Apart from it, there is no vital principle or other factor that al-
ways continues in an unbroken. series and is the dominant fruit of
retribution. The term RETRIBUTION shows the characteristics of the
fruit of this first transforming consciousness. Though there are
many states and varieties of fruit of this consciousness, it is re-
ferred to broadly as "retribution" and "fruit" because the terms
apply to all states, though not common to all.
Because this I eighth consciousness] holds all seeds (bija) of all
dharmas and does not allow them to be lost, it is called HOLDER OF
8a ALL SEEDS. Apart from it, no other dharma capable of holding the
seeds of all dharmas can be found. This term HOLDER OF ALL SEEDS
shows the causal aspect of this first consciousness. Though there
are many ways in which consciousness is causal in its nature, noth-
ing else holds the seeds, and for that reason it is called "holder of
all seeds." Though the substance and characteristics of this trans-
forming consciousness are many, it is said that it only has these
three characteristics.
1. The Seeds
Now we must specify what is meant by "all seeds." What are the
dharmas that are called "seeds "? They are different energies in
the fundamental consciousness that immediately engender their
own fruit or results. These seeds are neither the same as, nor
different from, the fundamental consciousness and their fruit, be-
cause the principle must be so regarding substance and function,
and cause and effect. Although they are neither identical with,
nor different from, [the eighth consciousness,] they really exist,
48
Chapter III
49
Demonstration of Consciousness Only
50
Chapter III
3. Refutation
The distinction of families of sentient beings existing primordially
does not result from either the existence or the nonexistence of
pure seeds but arises according to whether or not there are ob-
stacles (dvarana). According to the Yogdcdrabhúmi Sash-a, "To
that class of beings who will not attain nirvana belong those who
are obstructed by the seeds of the two obstacles to the realm of the
ultimate I i.e., moral and cognitive faults I. Those who have the
cognitive obstacle to the ultimate but not the [obstacle of the I
passions belong either to the family of disciples (,-musks) or to the
family of pratyekahuddhas. One without seeds of the obstacles to
the ultimate belongs to the family of Tathágatas." Thus the dis-
tinction of families with different capacities existing from
beginningless time is the result of the presence or absence of the
two obstacles, not the presence or absence of pure seeds. The ref-
erence in the above text [to beings in the purgatories] having
pure seeds refers to seeds that will be born, not to already existing
seeds.
There is another interpretation I by DharmapálaJ, which holds
that seeds are of two kinds. The first consists of primordial seeds.
This refers to different energies in consciousness as retribution
that have existed since beginningless time by the nature of things,
and which give birth to aggregates, sense bases, and sense fields.
The World- Honored One has accordingly said, "All sentient be-
ings since beginningless time have within them diverse elements
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idea that seeds are only natural and innate contradicts reason and
scripture.
Also, if seeds only originate with a beginning I and are not in-
nate], there would be no conditions as cause for conditioned, pure
dharmas, and therefore they would not originate. Impure dharmas
cannot be the causes of pure ones, because a pure seed must not be
born from an impure one. To concede that they can would mean
that Buddhas would produce impure dharmas again, and good
seeds would create bad ones.
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beings would be called "holy ones." And, if you claim that the rea-
son beings are said to be pure is that although the minds of beings
are innately pure, the characteristics are impure, but the nature
of mind does not have these faults, then the seeds of this mind are
not pure. Why does your treatise say that there are ordinary be-
ings who possess pure seeds? The nature and characteristics of
seeds and dharmas in activity are the same.
However, when the scripture says that mind is pure by na-
ture, it is referring to the ultimate reality revealed by the empti-
ness of the mind, because ultimate reality is the mind's true nature.
Or, they mean that because the substance of mind is not afflicted,
it can therefore be called "pure by nature." They do not mean that
it is called "fundamentally pure" because the nature of an impure
mind is pure.
As a result, we may believe that from beginningless time sen-
tient beings possess pure seeds that are not the result of perfuming,
and that they possess them by the nature of things. Later, in the
spiritual stage of "Superior Progress," the pure seeds are made to
increase and grow through perfuming. The pure seeds that come
into being have these seeds as their cause. When pure dharmas come
into being, they subsequently perfume in turn and create new seeds.
The seeds of impure dharmas can be understood in the same way.
Even though holy teachings say that the internal seeds are
definitely perfumed, they do not say that the seeds are produced
as a result of perfuming. How can they be understood to deny natu-
ral seeds? However, these natural seeds are made to increase and
grow as a result of perfuming and can then produce results. For
this reason, these texts say that internal seeds are perfumed.
[The Mahayánasamgraha says that) perfuming produced from
hearing [the Dharma I is not simply impure [when occurring in an
ordinary person I. [ We reply that I when one hears the True Dharma,
innate pure seeds are made to increase gradually and develop to
the point where they produce a supramundane thought; for that
reason, texts speak of these seeds as "perfumed by hearing." The
impurity of perfuming by hearing is eliminated at the stage of
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because they are not associated with seeds. This expression shows
that seeds of the same species are produced in a series.
(4) The nature of seeds is determinate [as to moral species].
Those things are seeds that produce good, bad, and indetermi-
nate factual dharmasl according to the power of the (seed] causes.
This excludes doctrines of other schools of Buddhism that hold
that a cause of one nature can have a causal relation to a result of
another nature.
(5) Seeds require multiple conditions. Only those things are
seeds that require a number of conditions uniting so that their
power is overwhelming. This refutes the non - Buddhist idea that a
spontaneous cause produces a result suddenly, without need for
other conditions. It also excludes other Buddhist doctrines to the
effect that conditions are always present. This characteristic shows
that the required conditions are not always present, and therefore
seeds do not always produce their fruit suddenly.
(6) Seeds attract their own results. Those things are seeds that
attract results such as form, mind, etc., in accordance with the
specific type of causal seed. This excludes the non Buddhist idea
that a single cause may produce all results of all kinds. This also
excludes other Buddhist ideas to the effect that form, mind, etc.,
are causes for each other. Those, and only those, are seeds that
exist as species of potentialities within the fundamental [store]
consciousness and that satisfy these six requirements. Seeds ex-
ternal to consciousness, such as wheat seeds, rice seeds, etc., are
developments of consciousness itself and, though referred to meta-
phorically as "seeds," are not real seeds.
The power of these seeds to produce a proximate or true fruit is
called the "productive cause" (abhinirvrtti- hetu). The power of these
seeds to attract distant and decaying fruits and prevent them from
perishing immediately is called the "attracting cause" (avaháka- hetu).
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External seeds may or may not be perfumed. These are the domi-
nant conditions for the fruit. The real causes of resulting dharmas
are the internal seeds, because they are fruit born of seeds of like
characteristics [in the store consciousness].
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fruit of the third part, because the seeing part is sometimes catego-
rized as nondirect perception. Consequently, the seeing part of con-
sciousness does not authenticate the third part, because that which
authenticates its own substance must be direct perception.
Of these four parts, the first two are external, and the latter
two are internal. The first part [the seen partI is only an object of
perception, while the last three are both subject and object. Al-
though the second I seeing I part always has the first part as an
object, it may function as a means of knowing or it may not, and
sometimes it knows through direct perception and sometimes
through inference.
The third part of consciousness can have as its object both the
second and the fourth parts. The part that authenticates self -
authentication has only the third part as its object, never the sec-
ond part, because there is no need for it to do so. The third and
fourth parts are both categorized as direct perception.
Therefore the mind and its activities are formed from the union
of these four parts, which form subject and object, without falling
into an infinite regression. They are neither identical nor different,
and therefore the principle of consciousness only (vijfiaptimeitra)
is demonstrated. Thus a verse from the Ghanavvúha Sútra says,
The minds of being are of two natures,
All divided into internal and external.
They are bound up with apprehending and being io,
apprehended.
The seeing part is distinguished in several ways.
The verse says that beings' minds are composed of the union of the
two parts. Whether the parts are internal or external, they are bound
up with apprehending and being apprehended. The varieties of see-
ing include knowing or not knowing, either direct perception or in-
ference. Here "seeing" refers to the seeing part of consciousness.
These four parts may be seen only as three, because the fourth
part may be included in the third part. Or the four may be
reduced to two, because the last three are all subjects with ob-
jects; that is, all three are the seeing part. "Seeing" means having
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objects. Or they all may be reduced to one, because they are one in
substance. A verse in the Lañikáoatára Sútra says,
Mind, attached to itself,
Evolves resembling an external realm.
What is perceived by mind does not exist,
And therefore there is nothing but mind.
Thus in many places in the scriptures it is said that there is only
the one mind. "One mind" also includes mental activities. There-
fore the mode of activity of consciousness is perception, and per-
ception is the seeing part of consciousness.
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or the realm of form (rúpa- dhátu), it still has these three percep-
tual objects. In the formless realm (árúpya- dhátu), it has as an
object only the impure seeds. Because one is separated from form
in this realm, one has no form resulting from action, but one does
have form resulting from meditation, which makes sense. The
eighth consciousness has this form as its perceptual object.
The term IMPERCEPTIBLE [in Vasubandhu's verses] means that
the mode of activity of this consciousness is extremely subtle and
fine and therefore difficult to know thoroughly. Or, we may say
that it is hard to know because the internal objects that it grasps
and holds are extremely subtle, while the extent of the external
world is hard to fathom. Why are the objects it grasps and the
mode of activity of this consciousness difficult to know, [and how
do we therefore know that it even exists!? Like consciousness that
does not depart the body during the samadhi of cessation [of per-
ceptioni, it must be trusted to exist. You must admit that during
this samádhi there is a consciousness, because the meditator is
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A. Mental Contact
MENTAL CONTACT (spaisa) means the "union of the three," "rep-
lica," and "transformation," and it causes contact between mind
and its activities and their object. Its action is to serve as a sup-
port for feeling, conceptualization, volition, etc. The "union of the
three" refers to the conformability of an organ, an object, and the
resulting consciousness. Contact occurs in dependence on these
three factors; it causes them to unite and is therefore called the
"union of the three." In a state of union, they conform to each other
and have the power to generate mental activity, and this power is
called "transformation." Contact resembles the appearance of what
is transformed and is therefore called its "replica" (pariccheda ),
because it is similar in power to the three transformed things.
The power of the transformation of the organ predominates
in the arising of mental contact. Thus the Abhidharrnasam uccaya,
etc., merely say that it is the "replication of the transforma-
tion of the organ." The nature of contact is to unite mind and
its activities and cause them to come into contact together
with the object. Being similar to the power lof the organ, etc.]
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B. Attention
ATTENTION (manashdra) has as its nature the arousing of mind,
and its activity is that of directing mind to the objective realm.
It arouses and awakens the seeds of the mind that will come into
existence and leads this mind and makes it approach its object;
hence, its name ATTENTION. Even though it is also able to direct
and generate the mental activities, it is only said to direct mind,
because mind is the principal factor. One explanation is that at-
tention makes mind turn toward different objects. Another expla-
nation is that it holds the mind fixed on a single object and therefore
is called "attention." Neither explanation is correct, because I in
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C. Feeling
FEELING (vedance) has as its nature the experience of objects that
are agreeable, disagreeable, or neither, and its activity is that of
arousing craving because it creates a desire for union, separa-
tion, or neither one. There is an explanation [by Samghabhadra)
that says that feeling is of two kinds: feeling objects, which means
experiencing the object of perception, and the feeling of self -na-
ture, which means experiencing simultaneous mental contact.
Only the second kind is real feeling, because feeling the objec-
tive realm is shared by other characteristics [of consciousness I.
This theory, however, is not reasonable, because feeling certainly
does not have as its object the contact that is born with it. If you
claim that it is called "experiencing contact" because it is similar
to contact, then all results resembling their cause would be called
"feeling nature." Also, since feeling feels its cause, you ought to
call it "feeling its cause," not "feeling self- nature." If you claim
that feeling experiences the nature of the feeling born from con-
tact in the same way that a ruler consumes his kingdom and is
therefore called I feeling of ] self- nature, your reasoning is faulty,
because it goes against your own doctrine of the impossibility
of self- authentication. If you call it the feeling of self- nature
because it does not abandon its self- nature, then all dharmas
would be called "feeling of self- nature." Therefore this explana-
tion of Samghabhadra only fools infants. However, the feeling of
the objective realm is not shared by other mental activities, be-
cause the feeling of agreeableness, etc., which is unique to itself,
is what we are calling "feeling the objective realm," and this is not
shared by other mental activities.
D. Conceptualization
The nature of CONCEPTUALIZATION (rasp rid) is that of grasping im-
ages of objects, and its activity is that of displaying and producing
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E. Volition
The nature of VOLITION (cetand) is that of making the mind work,
and its activity is that of bending the mind toward good, etc. When
it grasps the characteristics of an object as causes of good, etc., it
urges the mind to create good, etc.
These five mental activities are categorized as being universal
activities and are therefore definitely associated with the store con-
sciousness. The characteristic of universality will be explained later
at length. These five mental activities, contact, etc., although differ-
ent from the mode of activity of this consciousness as retribution,
are similar to it in terms of time of occurrence, support, object,
etc., and for that reason are said to be associated.
The mode of activity of this consciousness is extremely inacute, its
unable to discriminate the character of objects as agreeable or
disagreeable; it is subtle and fine, of a single species, and evolves
in a continuous series; and for these reasons it is said [by Vasu-
bandhul that it is ONLY ASSOCIATED WITH THE FEELING OF INDIFFER-
ENCE. The feeling associated with this consciousness is retribution
only, because it evolves in accordance with karma projected from
a previous existence, does not depend on present conditions, and
evolves due to the power of good and bad action, so there is only
the feeling of indifference. The two feelings of pain and pleasure
are born as a result of retribution but are not themselves retribu-
tion, because they depend on present conditions and thus are not
associated with this consciousness.
Since this consciousness is constant and always the same,
sentient beings always grasp it as an inner self. If it were associ-
ated with the two feelings of pleasure and pain and thus changed,
how could it be grasped as the [changeless] self? Therefore it is
only associated with the feeling of indifference. But if this is so,
how can this consciousness be retribution for karma? Since it is
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results can come from six different seeds, because we never see a
sprout born from six different seeds. If you claim that the result is
produced from only one seed, then what is the use of the other five?
Nor can it be said that seeds produce results in succession, because
perfuming occurs simultaneously and has the same power, etc. Nor
can you say that six results are born simultaneously, because no
sentient being has six visual consciousnesses born at the same time
in the space of an instant.
[Nanda replies,' I never said that contact, etc., can be per-
fumed and hold seeds. I Dharmapála says,' if that is not so, then
how can contact, etc., like the eighth consciousness, be called "pos-
sessing all seeds "? [ Nanda replies, I I mean that contact, etc., can
be called "possessing all seeds" in the sense that these five men-
tal activities have characteristics similar to seeds. They have the
same objects as consciousness, and contact in the formless realm
has an object, and [since there is no form,] a proximate objec-
tive condition I in the form of seeds I must exist. These quasi-
seeds are not the causes that engender actual consciousness,
just as contact, etc., in the formless realm, like visual organs,
etc., are not the support of consciousness. They are like the sem-
blance of fire, which has no function of burning. [Dharmapála
replies, I that solution to your problem is unreasonable, because
if contact, etc., have the images of quasi seeds, etc., as objects,
that which they grasp and their place will be mixed with the
eighth consciousness I which Vasubandhu says alone holds seeds].
Consequently, the expression "all seeds" is to be taken as mean-
ing that it takes perfuming and holds seeds. If that is not so,
then Vasubandhu's verse is guilty of needless repetition. Also
I Nanda's statement I that the words "the same" are not restric-
tive and lead to a mixture I of functions] is not proved. The five
mental activities, such as contact, are incapable of discrimina-
tion, and what is more, contact, etc., would end up being associ-
ated activities of the same contact, etc. Consequently, we know
that the expression "the same" means "in the appropriate cases,"
not "in all cases."
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But if this is so, the seeds of the passions are still not utterly
destroyed, and therefore they are not arhats. They must be provided
with dlaya consciousness. But, I it is asked,] why does the Vinigcaya-
sarygraha, say that the nonregressing bodhisattva is not provided 1. 3b
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A. First Explanation
The eighth consciousness is very subtle by nature and is mani-
fested only through its activity. The first half of the above passage
shows that the eighth consciousness functions as cause and condi-
tion; the second half shows it functioning as the support of flowing
and evolving fin samsarai and returning Ito nirvanaI and cessa-
tion. "Element" means "cause "; that is, from beginningless time,
the seed consciousness has evolved in a continuous series I of causes
and effects I, producing all the dharmas spontaneously, and for that
reason it is called a "cause."
The word "support" means "condition." As the "maintaining"
consciousness, it has been the support of all dharmas since begin-
ningless time, and for this reason it is their condition. That is, it is
a support because it maintains the seeds, it is the support of ac-
tual, active dharmas, and it transforms into them. "Transforms
into them" means that it transforms into a world receptacle and
a body provided with organs. "Is their support" means that it
acts as a support for the other evolving consciousnesses. That is, it
holds and maintains the five material organs, and therefore the
five kinds of consciousness visual, etc. evolve supported by it.
And, because it is the support of manas, the sixth consciousness,
manas consciousness also evolves supported by it. Because manas
and manas consciousness are forms of evolving consciousness,
they must, like visual consciousness, etc., be supported by or-
gans existing simultaneously with them. The eighth conscious-
ness, being a form of consciousness by nature, must also have a
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B. Second Explanation
Also, the first quarter (pada) of the above verse shows that the
self - nature of this consciousness is beginningless and always exis-
tent, while the last three quarters of the verse indicate, generally
and specifically, that this consciousness is the support of both im-
pure and pure dharmas. "Impure dharmas" means the truths of
suffering and the origination of suffering [in the four noble truths I;
i.e., the paths of existence and that which leads one into the paths,
or, alternately, birth, and karma and delusion. "Pure dharmas"
means the truth of cessation and the path to cessation; i.e., that
which is realized and that which realizes, or nirvana and the path
to it. Both dharmas exist in dependence on this consciousness, be-
cause it makes no sense to think that they are supported by the
other [seven] evolving consciousnesses.
C. Third Explanation
The first quarter of the verse indicates the substance of this con-
sciousness as being beginningless and continuous, while the last three
quarters of the verse indicate that it is the support of the "three
natures" (trisvabháva). These are the dependent on others (para-
tantra- svabheiva), the falsely imagined (parihalpita- svabh.áva), and
the perfected (parinispanna- svabháva), in that order.
Now nothing mentioned in this verse can be found apart from
the eighth consciousness. The Abhidharma Sutra says, "The con-
sciousness that contains all the seeds is called álaya, because it
embraces and stores all dharmas. I have revealed it to the supe-
rior ones." That is, since this fundamental consciousness contains
the seeds, it embraces and stores all impure dharmas. The name
álaya comes from this. It is not like the superior nature lof the
SámkhyasJ evolving into Mahat, etc., because the seeds are not
identical with the substance of the result [i.e., fundamental con-
sciousness]. The reason for this is that the support and that which
is supported are born and perish together. It is also called álaya
because impure dharmas and it embrace and harbor each other,
and sentient beings grasp it as a self.
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attachment, because even though those who are not yet beyond
the stage of learning believe that there is no self, and do not
arouse any desire or love for the belief in a self, they neverthe-
less still arouse love for an inner self. Nor are the I other I evolv-
ing consciousnesses the real basis of sensual attachment, because
even though those who are not yet post- learners and seeking the
cessation of mind are disgusted with the other evolving
consciousnesses, etc., they still love the self. Nor is the material
body the real basis of sensual attachment, because even though
those who are detached from the impurity of form are disgusted
with the material body, they still love the self. Unassociated
dharmas (viprayukta- samskara) have no distinct substance apart
from form, mind, etc., and therefore cannot be the real basis of
sensual attachment.
When ordinary people and those still learning I the Way] arouse
self -love, whether they love the other aggregates or not, they still
generate a self -love with this Lálayal consciousness as its object,
and therefore only this consciousness is the real basis of sensual
attachment. Consequently, when the Ekottarágama speaks of an
Maya, it is indicating this, and only this, cdaya consciousness.
We have quoted the holy scriptures and now shall resort to
correct reasoning. A scripture says, "It is that which has accumu-
lated and created the seeds of impure and pure dharmas, and for
that reason it is called citta I "mind," from the Sanskrit root ci,
meaning "to accumulate "1, because without this consciousness
there is no mind to hold the seeds."
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hold seeds, and they are not the mind that accumulates impure
and pure seeds.
The eighth consciousness is a single species and is not inter-
rupted, like the sesame seed that endures and can be perfumed,
and therefore corresponds to the mind spoken of in the scriptures.
If you do not admit the existence of a mind that can hold seeds,
you not only contradict the scriptures, you also violate correct rea-
soning. Active dharmas of the classes "pure" and "impure" could
not perfume and create seeds I in the absence of a consciousness
that is perfumable I, and if that were the case, the existing dharmas
would quickly lose their power. Also, if presently existing pure
and impure dharmas are born without seeds as cause, this would 15c
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28. Bhávaviveka
There is an opinion that the Mahayana doctrine of emptiness as
the denial of characteristics is absolute. Based on faulty inference,
I Bhávaviveka I denies the existence of this consciousness as well
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retribution does not always exist, how can these physical sensa-
tions exist in that state? When non Buddhists
- generate other
thoughts that are good, etc., they must be actually generating a
real mind as retribution, just as it is admitted that they generate
them at other times, because they are not Buddhas but sentient
beings. Consequently, there is always a real mind as retribution,
and it is the eighth consciousness.
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paths and forms of rebirth. Without this mind, one born in the
formless realm and generating [a thought that is] good, etc., would
not have a path or form of rebirth. If it is admitted that the paths
and forms of rebirth comprise all impurities, then one born in the
formless realm and generating an impure mind would not have a
path or form of birth, and this contradicts reason. We must avoid
both the former and the present errors; therefore only the dharma
of retribution is the real I basis for the] paths and forms of rebirth.
Therefore the Tathágata is not included in the paths or forms of
rebirth, because a Buddha has no indeterminate dharmas as ret-
ribution. Nor is he included in the I three] realms, because he has
no impurity, because the World - Honored One has abandoned the
truths of suffering and its cause, and because he has cut off the
seeds of idle discourse (prapañca- hija). Since the [real basis for!
paths of rebirth and forms of birth is mind as retribution and its
activities, that mind and its activities cannot be established apart
from the eighth consciousness, and therefore we know that there
is a separate eighth consciousness.
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all times!, its objects are not fixed, and when it fills the body it
always continues in a series, so the sensation of cold ought not to
arise gradually because of it. Only mind as retribution, through
the power of previous karma, is constant, is all- pervading, con-
tinues in a series, and appropriates the parts of the body, and
when it leaves these areas of the body it appropriates, the sensa-
tion of cold appears, because life, heat, and consciousness are not
separated. The area where the cold appears is no longer sentient,
and even though I the eighth consciousness] changes and has
[that part of the body I as an object, it no longer appropriates it.
We therefore know for certain that the eighth consciousness
exists.
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extinguished; yet life does not end, heat does not leave the body,
the sense organs do not deteriorate, and consciousness does not
leave the body. Apart from this [eighth] consciousness, no con-
sciousness that does not leave the body would exist in someone in
this samádhi. Forms of consciousness such as visual conscious-
ness are gross and unstable in their activities and characteristics,
and when they occur in relation to the objective realm, there is
fatigue and anxiety, so one becomes disgusted with them and seeks
1 a to stop them for awhile, subduing them gradually to the point
where they cease completely. The samádhi of cessation results
from this state; therefore, in this samádhi, these forms of con-
sciousness cease. If you do not admit the existence of a conscious-
ness that is subtle, homogeneous, constant, and omnipresent and
sustains life, ( heat, I etc., how can [the scripture I speak of a con-
sciousness that does not desert the body?
37. Refutation
If you LSarvástivádins I claim that consciousness returns later I af-
ter samádhi like a fever that returns after a day [of absence I,
and that it does not leave the body, then you must not claim that
mental activity ceases, because consciousness appears and disap-
pears with such things as thought. Life, heat, and sense organs
would be like consciousness I in leaving and reappearing], and that
would be a great error. Therefore you must admit that conscious-
ness, like life, heat, etc., really does not leave the body. Also, if
consciousness is completely absent in this state, I the bodyl would
resemble roof tiles or stones, not a sentient being, so how could
you say that someone in samádhi was sentient?
Also, if consciousness as retribution does not exist in this state
I of samadhil, what sustains the sense organs, life, and heat? With-
out something to sustain them, they would deteriorate and per-
ish. One would be like a corpse, lifeless, without heat, etc. In that
case, consciousness could not return. When a scripture says that
consciousness does not leave the body, to what is it referring? When
consciousness as retribution has left the body, it will not be born
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can hold the seeds, and because past and future do not really exist. If
you say that passions occur without a cause, then you deny the
fruits of learner (saiksa) and post - learner (agaihsa), because [the
passions] would appear among those who have eliminated them.
Without this consciousness to hold the seeds of karma and its
results, the arising of karma and its results would occur without any
cause after a change of realm or stage and after a dharma of a differ-
ent species. We have already refuted other seeds and causes above.
If karma and its results are born without a cause, then karma
and its results within the three realms will occur in one who has
entered nirvana without remainder. Also, the passions would ap-
pear without a cause. Also, the conditioning of consciousness by
karmic predispositions would be impossible, because we have al-
ready refuted the idea that the evolving consciousnesses can hold
perfuming. Also, an impure consciousness bound by rebirth does
not respond to karmic predispositions, because one would have to
say that name - and -form are conditioned by the karmic predispo-
sitions. Also, dharmas separated in time and space cannot act as
conditions. Since this is impossible, the following [becoming being
conditioned by grasping] is also not possible.
Pure dharmas are of three kinds, due to the differences of (1)
mundane path, (2) supramundane path, and (3) results of elimi-
nation [of passions]. In the absence of this consciousness that holds
the seeds of mundane and supramundane pure paths, pure
dharmas would arise without a cause subsequent to a mind of an-
other kind. We have already made our objections to other kinds of
causes. If the two pure paths originate without a cause, then they
would occur again after one has entered nirvana without remain-
der, and its support [which is the physical body] would be born
without a cause.
Also, the supramundane path would not initially occur, be-
cause there would be no dharma I i.e., eighth consciousness] to hold
supramundane seeds, because impure dharmas are of a different
type and do not cause it to arise. And, if you believe that [the
path] arises without a cause, you are no Buddhist. And, if the first
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supramundanel path does not arise, neither will the later one,
and in that case there will be no fruit of the paths of the three
vehicles.
Without this consciousness to hold the seeds of the passions,
the transmutation of the support or fruit of cutting off [of pas-
sions] does not occur. That is, when the path arises, neither ac-
tual, present passions nor their seeds exist, because impure minds
and pure minds do not exist together. The path associated with
the mind does not contain the seeds, because their respective na-
tures are different, just as nirvana is I different from the seeds'.
I Replying to the Sarvästivädins, I past, future, and i such
dharmas asI acquisition do not really exist, and it is not possible
for any other dharma to hold seeds. Since [then] there is nothing
to be eliminated, neither is there any [path] that can eliminate,
and therefore on the basis of what, and as a result of what, can the
fruit of elimination [ of passions] be established? I They object,] the
fruit of elimination [of passions takes place because, as a result of
the power of the path, the passions are not reborn, [but we reply
that' in that case, when the path first arises, one will become a
post- learner, because, there being no cause, no passions will be
born henceforth.
However, if you concede the existence of this I eighth] conscious-
ness, all problems are resolved, because only it can hold impure
and pure seeds. There are innumerable reasons that prove the
existence of this consciousness, but this discussion has been ab-
breviated out of concern for prolixity. That this consciousness ex-
ists is shown in both the holy teachings and through reason. All
wise people should profoundly believe in it and accept it.
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Manas
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1. Meaning of "Support"
Mind and its activities have supports, and these are, in general, of
three kinds. The first is support in the form of a condition as cause,
which consists of its own seeds. All conditioned dharmas depend
on this support, because they cannot occur in the absence of their
own condition as cause.
The second is support in the form of a dominant condition,
consisting of the six internal sense bases (ciyatana). All mind and
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that as its own inner self. The reference to "mine" [in texts] is only
a manner of speaking. Or it grasps I the store consciousness] as its
own self, and, therefore, the two expressions I "me" and "mine "l
refer to that single seeing part. This explanation accords well with
teaching and reason, because many passages speak only of the
view of a self, because grasping a self and grasping a "mine" do
not occur simultaneously.
When I manas) is still in a nontransmuted stage, it has only
the store consciousness as its object, but when the transmutation
of the support has occurred, it also has as its objects true suchness
and other dharmas. This is because realization of the knowledge of
sameness acquires ten kinds of sameness, and it realizes the
differences of resolve among sentient beings and manifests itself
in the images of various Buddhas. Here, I in Vasubandhu's verse, I
it only speaks of I manasl that is not transmuted, and therefore
it says that this HAS THAT store consciousness AS ITS OBJECT, be-
cause it must be the case that awakening and delusion are free
and confined I respectively I, and objects of absence of self and self
are universal and nonuniversal [respectively]. How can this con-
sciousness have as its object its own support? In the same way
that a subsequent consciousness takes the prior manas as its ob-
ject, and since this creates no problem, why is there any problem
[with manas having the eighth consciousness as both support and
object]?
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The holy paths of the three vehicles subdue it, because the un-
derstanding of true no self I occurring on the paths I contradicts at-
tachment to a self. When pure subsequently acquired I knowledge I
(prslhalabdha- anäsrava jñana) is actually present, as the pure
outflow I of knowledge of no self], it also contradicts manas. Because
both the knowledge of true no self and its subsequently acquired
[knowledge] are both pure, they are called the SUPRAMUNDANE
PATH.
THE saMi1DHI OF CESSATION is the outflow of the holy paths and
is complete calm, so this I manas ] does not exist. However, since
the seeds [of manas] have not yet been eternally exterminated,
when one arises from the samrxdhi of cessation and the holy paths,
I manas I becomes active again as long as I the seeds J have not been
24a destroyed. Passions associated with this defiled mind are innate
and therefore are not exterminated on I the path of I insight, but
since they are impure, they are not to be exterminated. The seeds
of the passions are extremely subtle and are suddenly and simul-
taneously exterminated, along with the lowest of the three grades
of passions, at the peak of existence, because they are the same in
their power. During the Diamond -like Samadhi (vajropama-
samrcdhi) one suddenly exterminates these seeds and becomes an
arhat. Therefore they never again appear in the post learner [i.e.,
arhatl. If the post learners of the two vehicles convert to the
Mahayana, then from the first arousal of the thought [of enlight-
enment] up to the point where they become Buddhas, even though
they are bodhisattvas, they are called "arhats" I in the "Thirty
Verses "]. Even though they are not singled out especially, they fit
the definition [of an arhat I.
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self- nature." There are teachings like this among many schools of
Buddhism, but we will stop here out of concern for prolixity.
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Chapter V
The Six Kinds of
Sense Consciousness
Now that the second transforming consciousness has been dis-
cussed, what are the distinguishing characteristics of the third
transforming [consciousness I? The verses [by Vasubandhuj say,
NEXT IS THE THIRD TRANSFORMING CONSCIOUSNESS,
WITH ITS SIXFOLD DISTINCTION.
ITS NATURE AND CHARACTER IS THAT OF PERCEPTION
OF THE OBJECT,
AND IT IS GOOD, BAD, OR NEITHER.
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3. Moral Species
What is the moral species of these six consciousnesses? I Vasubandhu
says,I GOOD, BAD, OR NEITHER. NEITHER means "indeterminate," be-
cause they can be neither good nor bad. GOOD is so called because it
benefits one in this life and in a later life. The fruit of happiness
among humans and celestials, although beneficial in the present
life, is not beneficial in a later life, and it is therefore not said to be
"good." BAD is that which is disadvantageous in this life and in a
later life. The fruit of suffering among the evil destinies, although
disadvantageous in the present life, is not disadvantageous in a
later life, and it is therefore not said to be "bad." INDETERMINATE iS
so called because it cannot be determined to be good, bad, beneficial,
or disadvantageous. If these six consciousnesses are associated with
the eleven mental activities such as faith, they are categorized as
"good." Associated with the ten dharmas such as shamelessness,
they are categorized as "bad." Unassociated with any of the above,
they are categorized as "indeterminate."
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neither. Or, they may be seen in general as being fourfold: good, not
good, impure and indeterminate, and pure and indeterminate.
There is an interpretation that each of the three feelings can
be fourfold. Because spontaneous craving and delusion that occur
with the I first I five consciousnesses and spontaneous passions of
the destinies of pure suffering do not generate any karma, they
are indeterminate and can be associated with the faculty of suf-
fering. The Yogdedrabhúmi Sástra says, "When all passions are
generated spontaneously, they may occur in connection with three
feelings. When they occur in all consciousnesses, they are associ-
ated with all faculties, and when not occurring in all conscious
nesses, they are associated with all faculties in the realm of nzanas."
The Abhidharnzasamuccaya- vyczkhyá says, "When spontaneous
passions related to the realm of desire produce evil actions, they
are not good. All others are impure and indeterminate." There-
fore we know that each of the three feelings can be fourfold.
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that means "in many cases," or else, it is a concession and does not
really contradict our position. Also, the I earlier statements of thel
Yogcicarabhami Scxstra that say, "As soon as retribution begins in
the beings born in the purgatories, there is retribution that gen-
erates sorrow," and that say, "Those in the purgatories have the
sorrow of applied and sustained thought, as do some animals and
hungry ghosts," are also concessions.
Also, as for the faculty of suffering associated with mental
consciousness, it resembles the sorrow of other I realms of suffering I,
and therefore we may roughly speak of it as sorrow. Alternately,
we can call it "sorrow" because, although categorized as the fac-
ulty of suffering, it injures body and mind, just as we also call the
approaches Ito trance states] "pleasure," because, although the
faculty of delight, it benefits body and mind. This is the interpre-
tation of such works as the Yydkhydpana Sástra. However, it is
certain that in the stage prior to arrival [at the first trance state, I
there is no faculty of pleasure, because I the Yog eCtrabadmi Sastra 1
says that there are only eleven faculties I at that stage].
Consequently, you should realize that the feeling of grief in
the area of mantis, in places where feeling is of unadulterated suf-
fering, is also categorized as suffering. This feeling is distinguished
under many topics in the holy teachings, but these will not be
pursued here for fear of prolixity.
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28a The Treatise says, among the six groups of mental activities, FIRST,
the five UNIVERSAL I mental activities', CONTACT, E'l'C., are as discussed
earlier at length. How should we understand their charac-
teristics? Through the fixed means of knowledge of teachings and
reason.
As for teachings, a scripture says, "Visual consciousness arises
with eyes and material objects as its conditions, and the union of
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these three is called `contact' (spar. a). Along with contact are
feeling, conceptualization (sainjña), volition," etc. Consequently,
these four, contact, etc., are universal mental activities. Another
scripture says, "If the faculty has not deteriorated and objects
appear, and attention properly occurs, then it can produce con-
sciousness." Another text also says, "If there is attention directed
toward Ian object], then there is perception I of the object I. If there
is perception, there will be attention. Thus these two are always
united," etc. Consequently, attention is also universal. Many scrip-
tures prove this.
As for reason, for the arising of consciousness there must be a
union of the three I organ, object, and consciousness'. That definitely
produces contact. Contact must be present, because without it,
mind and mental activities do not unite to contact an object. At-
tention directs mind to its object, and without it, there is no mind.
Feeling experiences an object that is agreeable, disagreeable, or
neutral, and it makes mind feel joy, distaste, or indifference, be-
cause mind is never present without one of these feelings. Con-
ceptualization establishes the particulars of the object, because if
mind arises without conceptualization, it is unable to grasp the
particulars. Volition makes mind perceive the characteristics of
proper causes I of good, etc.] and creates good I actions], etc. Voli-
tion must be present, because mind does not occur in the absence
[of good, etc. J. Through these logical proofs, you must know that
these five dharmas, contact, etc., are universal, because they are
necessary for mind to occur. The reason other I. mental activities]
are not universals will be discussed later.
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29a focused but darts about in distraction, one investigates and seeks
in a distracted manner and there is no samádhil
Sometimes, two [mental activities) may occur; i.e., for instance,
desire and resolve occur with regard to an object that is pleasing and
definite. Or, desire and memory occur with regard to pleasing ob-
jects that were experienced in the past. We can continue like this
until we come to samádhi and discernment, which occur with regard
to something being inspected. Thus they combine to make ten pairs.
Sometimes, three may occur simultaneously I; i.e., desire, re-
solve, and memory, when the object is pleasing, definite, and oc-
curred in the past. We can continue like this until we come to
memory, samádhi, and discernment, when the object being in-
spected occurred in the past, thus combining to make ten triads.
Sometimes, four occur together; i.e., the first four, when the
object is pleasant, definite, occurred in the past, and is being in-
spected. And we continue thus until we come to the last four [re-
solve, memory, samádhi, and discernment), when the object is
definite, occurred in the past, and is being inspected. Altogether,
there are five groups of four.
Sometimes, all five occur together; i.e., all five occur together
when the object is pleasant, definite, occurred in the past, and is
being inspected. Thus the five I with specific objects] arise in rela-
tion to the four [characteristics of the object' to combine, gener-
ally and specifically, to make thirty -one cases.
Sometimes, none of the five occurs in a certain state of mind,
when the four kinds of objects are not present, during a sudden
sinking of the mind, and in the store consciousness. There are a
number of examples. These [five) may or may not occur in the sev-
enth and eighth consciousnesses, depending on the state [of devel-
opment), as explained earlier [in the discussion of the store
consciousness]. They may be associated with the sixth, mental con-
sciousness, whatever the stage of development, aside from the ques-
tion of whether or not there has been a transmutation of the support.
According to one interpretation, the [first) five consciousnes-
ses are without all five (with specific objects), because there is no
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The Treatise says that only those associated with a good mind are
called "good" mental activities, that is, these fixed eleven consist-
ing of faith, conscience, etc.
What is FAITH (sraddhá)? Its nature is that of the purification
of mind, which is a profound acquiescence toward and joyful de-
sire for realities, virtues, and abilities. Its activity is that of coun-
teracting faithlessness and enjoying the good.
However, there are, in detail, three aspects of faith. The first
is faith in realities, because it is a profound faith in, and acquies-
cence toward, dharmas that are real things or principles. The sec-
ond is faith in virtues, because it is a profound faith in, and delight
in, the truly pure virtues of the Three Treasures. The third is faith
in abilities, because it is a profound faith that one has the ability
to obtain, and produce a desire for, mundane and supramundane
good [ dharmas] respectively. Consequently, it counters faithless-
ness, and that mind (with faith] desires to realize and cultivate
mundane and supramundane good I dharmas I. "Acquiescence"
means "resolve," which is the cause of faith. "Joyful desire" means
"longing," the fruit of faith.
[It is asked,] can you say with certainty what are the distinct
characteristics of faith? [We reply,] have we not just defined its 29e
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no, what you said was that conscience and shame are substan-
tially the same, so how can you object to our former points? When
the holy teachings speak of the importance of self and others, by 30a
"self," they mean oneself and the Dharma, while "others" mean
the rest of the world. An alternative explanation is that venerat-
ing the good refers to benefitting oneself, and despising evil refers
to harming oneself I by others I.
NoNcR \vING, ETC. means "I noncraving,] nonhatred, and
nondelusion" (alobha, aduesa, amoha). These three are called
"roots" because they are predominant in the production of good,
and because they are immediate antidotes to the three roots of
nongood. What is noncraving? Its nature is that of nonattachment
to the three realms of existence and their causes, and its activity
is that of countering craving and promoting the good. What is
NON HATRED (whoa)? Its nature is that of nonhatred toward [the three
kinds of] suffering and its causes. Its activity is that of countering
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ill will and promoting the good. When a good mind occurs, what-
ever its object, there is neither attachment for nor hatred toward
existence, etc. It is not necessary to have these, existence, etc., as
objects, even though one is considering them, in the same way
that conscience and shame are established in the consideration of
good and evil. Therefore these two [i.e., noncraving and nonhatred I
are found in all good minds.
What is nondelusion (amoha)? Its nature is that of clearly ap-
prehending both principles and events, and its activity is that of
countering delusion and promoting the good. According to one in-
terpretation, nondelusion is by nature discernment, because the
Abhidharmasam.uccaya says that its substance is that of certi-
tude [derived! from retribution, teaching, evidence, and knowl-
edge. These are discernment born of innate (discernment', hearing,
thought, and cultivation, respectively, all of which are certitude
by nature. Even though [nondelusion] is discernment, it is distin-
guished in order to illustrate how the category of "good" has a
special power, in the same way that among the passions [wrong]
views are a kind of discernment].
According to another interpretation, nondelusion is not dis-
cernment but has a nature of its own, because it directly opposes
ignorance (avidyá), and, like noncraving and nonhatred, it is
categorized as a root of goodness. The [Yogacarabhúmi] Sástra
says that the great compassion (mahá- karuncc) is categorized as
nonhatred and nondelusion, not as one of the faculties (indriya).
If nondelusion is by nature discernment, then the great compas-
sion, like the powers, etc., would be categorized as a faculty, like
discernment, etc. Also, if nondelusion has no separate nature of
its own, it must not really exist, just as nonharming, etc., do not,
but that would contradict the Yogacárabhúmi Sástra, which says
that among the eleven good [mental activities] three exist only
conventionally, while the remaining eight really exist.
Now, when the Abhidharmasamuccaya says that [nondelusion)
is in essence discernment, it is expressing its self- nature in terms
of cause and effect, just as it expresses the essence of faith in terms
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are the three grades of effort in one's practice. Or, they may be
distinguished as follows: the first is the preliminary arousing of
the thought [of enlightenment]; the second refers to length I of
practice]; the third refers to uninterrupted ]effort]; the fourth re-
fers to the great amount I of effort); and the fifth refers to comple-
tion of effort]. Or, they may be distinguished as the five paths,
consisting of equipment (sambhara- marga), added effort (prayoga-
marga), insight (darsana- marga), cultivation (bhavana- marga),
and realization (nis /ha- marga), because those in the ultimate path
of the two vehicles delight in great awakening, and those in the
ultimate path of Buddhahood delight in benefitting others and
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making them happy. Or, they may correspond to the two kinds of
preparation I i.e., distant and proximate I, noninterruption, libera-
tion, and unchecked progress.
SERENITY (prasrabdhi) means "lightness and contentment." Its
nature is that of keeping the gross and heavy far away, regulat-
ing and comforting body and mind, and making them fit I for medi-
tation I. Its activity is that of counteracting torpor and transforming
the support (which is body and mind I. It subdues and banishes
[the grossness and heaviness) that obstruct samadhi and changes
the support into one of serenity and pleasantness.
VIGILANCE (apram.Ûcia) is vigor and the three roots lof good].
Its nature is that of avoiding that which is to be eliminated and
cultivating that which is to be cultivated. Its activity is that of
counteracting negligence (pramdda) and realizing and fulfilling
all mundane and supramundane good things. It consists of four
dharmas. It is called VIGILANCE because it is the ability to elimi-
nate that which is to be eliminated and to cultivate that which is
to be cultivated. It has no substance of its own, because it has no
characteristics that differ I from vigor and the three roots], and
because it has no function that differs from the four powers in
avoiding evil and cultivating good.
Even though faith, conscience, etc., also have this ability, in
comparison I with vigilance] the power of those four is slight. They
are not roots I of good I, nor do they universally stimulate [the good].
Therefore they are not the support I of vigilance I. I Question: I Are
avoidance and cultivation not the characteristic and function [of
vigilance]? [Reply:] What is the difference between avoidance and
cultivation on the one hand and vigor and the three roots on the
other? [Reply:) These four require vigilance in order to function.
[We reply:) Then I vigilance) itself requires something else in or-
der to function, thus resulting in an infinite regress. I They reply:)
Vigor is merely the universal stimulation Iof good dharmas I, and
the roots are merely their support. How can you say that they
have the function of avoidance and cultivation'? I We ask: I What is
the character of the functions of avoidance and cultivation? If they
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15. Universality
There is an interpretation that of the eleven good mental activi-
ties, four are found in all good minds, because vigor and the three
roots I of good I fill the category of "good." This is not necessarily
true of the remaining seven. The reasons are as follows: when one
is uncertain when examining some thing or principle, there is no
faith. Conscience and sense of shame are the same species but
differ depending on the support and the situation, so when one
occurs, the other does not. Serenity exists only at the point where
the passions are eliminated by the mundane path. Vigilance and
indifference arise only at the time of the undefiled path. Nonharming
only exists when there is compassion for sentient beings.
The [Yogacdrabhúniii Scastra locates the eleven in six states:
faith is associated with the state of certainty; when the defilements
have ended, conscience and sense of shame occur with reference to
oneself and others I respectively I; vigor and the three roots exist in
one of good disposition; serenity occurs on the mundane path;
indifference and vigilance occur on the supramundane path;
nonharming exists when one attends to beings.
According to another interpretation, that explanation is still
not reasonable, because if faith does not occur when one examines
events or principles, and one is uncertain, this is not a good [state I,
in the same way that defiled mind, etc., I is not good since' pure
faith is absent. Also, conscience and the sense of shame have the
same objects, though their species and supports differ, and both
are found in all good minds, as explained earlier. And, if serenity
does not occur on the supramundane path, then this aspect of awak-
ening (bodhyafiga) is not pure. If there is no indifference and vigi-
lance on the mundane path, then there will be no calm in combatting
evil and cultivating the good, and one could not subdue agitation
and carelessness. The impure, good mind has four dharmas I consist-
ing of vigor and the three roots of good 1, because the mundane path, I
like the supramundane path, must have these two dharmas. Also,
when the mind is good, one does not harm beings, because it op-
poses dharmas that harm. Therefore there is nonharming.
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19. Realms
Serenity does not exist in the realm of desire. The remaining ten
are found in all three realms.
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The Treatise says that these six are called PASSIONS because these
six natures, craving, etc., constitute the fundamental passions.
What is CRAVING (raga)? Its nature is that of defiled attach-
ment to existence [in the three realms] and its causes, and its ac-
tivity is that of obstructing noncraving and generating suffering,
because it is through the power of thirst (trsraa) that the aggre-
gates that are grasped are born.
What is HATRED (dvesa)? Its nature is that of hatred for suf-
fering and its causes, and its activity is that of obstructing
nonhatred, causing discomfort, and supporting evil conduct, be-
cause hatred necessarily causes affliction to body and mind and
generates evil conduct, which is by nature bad.
What is DELUSION (moha)? Its nature is that of confusion and
dullness of wit concerning principles and events, and its activity is
that of obstructing nondelusion and acting as the support of all defile-
ments, because as a result of ignorance, one generates the passions
and secondary passions of doubt, false views, craving, etc., karma,
and all the defiled dharmas that instigate subsequent rebirth.
What is PRIDE (mana)? Its nature is that of presumption that
one is above all others, and its activity is that of obstructing
nonpride and producing suffering, because if there is pride, one is
not humble concerning merits and those who possess them, and
the result is an endless turning of the wheel of death and rebirth
and the experience of all suffering. There are seven or nine kinds
of pride, produced in relation to the three grades [of inferior, equal,
and superior], to oneself, and to merits. All are eliminated in the 3Ic
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path of insight and the path of cultivation. Since self -pride can
occur even among the saints (áiya), it is not incorrect to say that
pride exists even there.
What is DOUBT (vicikitsá )? Its nature is that of lack of certainty
regarding truths and principles, and its activity is that of obstruct-
ing certainty and those things considered to be good, because for
him who lacks certainty, the good is not generated. There is an
interpretation that the essence of this doubt is discernment, be-
cause uncertain judgment is doubt, because the meaning of
"doubt" is derived from 'the prefix] vi plus the root mati I i.e., vimati,
which means "doubt "], and mati [meaning "discernment" I is the
same as prajñcr [which also means "discernment" or "wisdom "].
According to another interpretation, doubt has its own sub-
stance, because it causes uncertainty of discernment and is not
the same as discernment. The Yogacdrabhicmi Sástra says that of
the six passions, I wrong I views exist only conventionally, since
they are aspects of discernment, but all the others really exist,
because they have natures. If you hold that discernment is doubt
because of I. the derivation from] vi plus mati, then knowing must
be consciousness, because of vi plus jñdna I i.e., jñdna means "know-
ing," and vijñdna, or vi plus jñana, means "consciousness "J. How-
ever, the meaning of a verbal root changes because of the prefix,
which is why doubt is not discernment by nature.
What are WRONG VIEWS (kadrsti)? They have as their nature
defiled discernment, consisting of perverted judgement concern-
ing truths and principles, and their activity is that of obstructing
correct views and bringing on suffering. He who has wrong views
often experiences suffering. There are five modes of wrong views.
The first is the view of I the aggregates as] a person; i.e., the
five grasped aggregates are held to be a self and what belongs to a
self (átma- dtmiya), and this view acts as a support for all [wrong]
views. There are twenty or sixty -five different forms of wrong views
categorized as originating in discrimination.
The second [mode of wrong views] is that of extreme views. Its
activity is that of adopting views of eternalism and annihilationism
vis -à -vis [the view of the aggregates as a self'] and obstructing the
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because the two objects of desire and loathing are certainly not
the same, and because there is no defiled attachment to objects
that are uncertain. Craving may be associated with pride and
wrong views. The beloved object and the detested object are not
the same, and for that reason it is said that the two do not occur
simultaneously. That which is defiled (i.e., the body] and that in
which one takes pride [i.e., the self[ can be the same, and there-
fore I self -love and self -pride I can be associated. And, since all the
objects of the five views are lovable, there is no problem in the
association of craving and the views.
Hatred may occur simultaneously with pride and doubt. The
hated object and the object of pride are not the same, and there-
fore it is said that hatred is not associated with pride. But it is
possible for the despised object and the hated object to be identi-
cal, so they can be associated. When one is at first uncertain, one
does not hate that I object], so hatred is not associated with doubt.
Having thought for awhile and being still uncertain, one experi-
ences great anger, and therefore [uncertainty and hatred] can be
associated. Doubt may or may not be associated with hatred, de-
pending on the favorability or unfavorability [of the object]. Ha-
tred is certainly not associated with the two false views, because
one does not hate what is grasped as being superior. Hatred may
be associated with the remaining three false views. One does not
arouse hatred toward the pleasing aggregates viewed as eternal,
and therefore there is no association between hatred and false
views. However, one does arouse hatred toward the painful aggre-
gates viewed as eternal, and therefore hatred can be associated
with the false views. Hatred may also occur or not occur simulta-
neously with the false views if the aggregates are seen as imper-
manent and subject to annihilation. Hatred may or may not occur
simultaneously with wrong views depending on whether one de-
nies bad things or good things respectively.
Pride in an object is certain, and doubt is uncertain; therefore 32b
pride and doubt are not associated. It is possible for pride to occur
with the five false views (first[), because their modes of activity
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I passions I is found in the three I trance states] but not in the realm
of desire. Doubt and self- reliant delusion in the realm of desire
fare associated with only sorrow and indifference. Those occur-
ring simultaneously with the others should be understood accord-
ing to the same principles.
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realms. For one born in a lower stage who has not abandoned the
impurities of the lower stage, the passions of the upper stages do
not manifest themselves. It is necessary to obtain the basic
samadhi of those [upper) stages in order for the passions of those
stages to appear. Even though those on the various impure paths
are unable to subdue passions originating in discrimination, or
subtle, innate passions, they are able to subdue and get rid of
innate, coarse passions and gradually realize the basic samádhi
of the upper I two I stages. Those [coarse, innate] passions are only
delusions about events, and [these passions] occur with respect to
the exterior world. Being coarse, distracted, and unstable, they
directly obstruct sarnádhi. Having obtained samádhi of that stage,
all passions originating from discrimination and those that are
innate in that stage can appear.
When one is born in an upper stage, all innate passions and
those originating in discrimination of the lower stage can appear,
because one in the intermediate existence (antara- hhava) of the
fourth trance state is born in the purgatories if he rejects libera-
tion, and when the time arrives for someone in the upper stages to
be reborn in a lower stage, he generates an innate love for the
lower world that nourishes rebirth. When it is said that one born
in the upper stages does not generate I passion of the lower, it means
for the most part, or it is a concession [to non -Mahayana teach-
ings).
Passions of the lower stages also have as objects an upper stage.
The Yogácarahhanzi Sástra and other texts say that craving con-
nected with the realm of desire seeks birth in upper stages in or-
der to savor the delights of the samádhi of the upper stages. Also,
they say that since hatred hates and is jealous of cessation and
the path [leading to cessation], one also must be jealous of the
stages of detachment from the realm of desire. Therefore, gener-
ally taking karmic predispositions (samskáras) as a self and what
belongs to a self, views of annihilation, eternity, and pride can all
have the upper stages as objects. It is equally obvious that the
remaining five [passions) have as objects the upper stages.
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Some sources say that craving, hatred, pride, etc., do not take
the upper stages as objects, but this is said concerning their gross
characteristics, or they refer to [those passions' as having a special
object [which is one's own body and mind). We do not see mun-
dane attachment to dharmas of other stages as a self, etc., and
extreme views necessarily occur on the basis of the view of self.
Passions of the upper stages also have the lower stages as ob-
jects, because it is said that one who is born in the upper stages
33a esteems his virtues as superior to those below and despises
those below. Also, the general attachment to karmic predisposi-
tions (samsháras) as "me" and "mine," views of annihilation and
eternity, and love [of possessions] all have the lower stages as ob-
jects. Doubt and the last three wrong views should be considered
in like manner. Yet it is said that passions related to the upper
stages do not have the lower stages as objects, but this means in
most cases, or it concerns those [passions.[ that have special ob-
jects [such as the view of a self I.
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The Treatise says that the secondary passions are so called because
they are only certain states of the passions and of the nature of
modalities f of the passions]. There are three kinds of these twenty;
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Chapter V
i.e., the ten [beginning with! anger are called "small secondary
passions" because each originates separately; the two I consisting
of I lack of conscience land shamelessness) are called "medium sec-
ondary passions" because they are found in all had I minds]; and
the eight [beginning with] agitation are called "large secondary
passions," because they are found in all defiled minds.
What is ANGER (krodha)? Its nature is that of irritation toward
a present object that does not benefit one. Its activity is that of
obstructing nonanger and taking up the cudgel; that is, because
someone who is angry often displays physical actions that are vio-
lent and had. Its substance is part of hatred, because apart from
hatred there is no character or function of anger.
What is HOSTILITY (upandha)? Its nature is that of nonabandon-
ment of a strong resentment resulting from hatred for a prior wrong
upon which one dwells. Its activity is that of obstructing nonhos-
tility and intensifying vexation, because he who has strong hostil-
ity cannot be forgiving, and his vexation is always intensified. Its
substance also is part of hatred, because apart from hatred there
is no separate character or function of hostility.
What is DISSIMULATION (mraksa)? Its nature is that of hiding
one's own offenses out of fear of losing benefits or reputation. Its
activity is that of obstructing nondissimulation and I intensifying'
the vexation of remorse; i.e., because he who dissimulates about
offenses necessarily is vexed with remorse later and is not at peace.
There is an interpretation that this dissimulation is catego-
rized as a part of delusion, because a treatise only says that it is a
part of delusion, because one dissimulates about one's own offenses
from not dreading the suffering to come. There is an interpreta-
tion that this dissimulation is a part of craving and delusion, be-
cause one dissimulates about one's own offenses also out of fear of
losing benefits and reputation. The treatise only speaks of it as
being a part of delusion in accordance with its gross and obvious
!characteristics], in the same way that it says that agitation is
part of craving. However, it says that agitation is found in all defiled
minds, and it cannot be taken as only a part of craving.
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(kuprujñá); that is, because the distracted person exhibits bad dis-
cernment. There is an interpretation that distraction is a part of
delusion, because the Yogácárabhúmi [Sástra I says that it is part
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35. Interrelationship
Among these twenty, the small ten definitely do not arise together
in their development, because they are mutually contradictory,
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due to each being sovereign in its gross and violent mode of activ-
ity. The two medium ones occur in all minds that are not good,
and all can occur together with small or large [secondary passions]
as fitting. The I. Yogácárabhiunil Sastra says that the large eight
are found in all defiled minds and that it is possible for all to occur
with developing small and medium I secondary passions]. In some
sources, it is said that six are found in all defiled minds, because
when torpor and agitation increase I in prominence], they do not
occur together. Other sources say that just five are found in all
defiled minds, because torpor, agitation, etc., contradict only good
[mental activities].
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43. Elimination
The last ten I secondary passions' only are eliminated in both [paths
of] insight and cultivation, because they arise in association with
the two [kinds of I passions I i.e., the innate and those arising from
discrimination]. Those eliminated by insight arise with the passions
in accordance with delusion about characteristics of the I four I truths,
either wholly or in part. Therefore all are found in connection with
the four truths, and the directness or indirectness, etc., of delu-
sion about the truths is all as explained concerning the passions.
With regard to the first ten [secondary passions], there is an
interpretation that they are eliminated only by cultivation, be-
cause their objects are gross things and they are born spontane-
ously. According to another interpretation, they are eliminated
by both insight and cultivation, because they arise through the
power of the two kinds of passions I i.e., innate, etc. I, and because
one may give rise to anger, etc., when encountering the views,
etc., of another. Those eliminated by insight all pervade the [en-
tirety of the] four truths in accordance with appropriate objects
through the power of general or specific passions. In this matter,
there is an opinion that anger, etc., are deludedly born with delu-
sion about the truths only indirectly, not with direct delusion about
the truths, because their modes of activity are gross and superficial
and do not grasp in a profound manner. According to another in-
terpretation, envy, etc., are also direct delusions concerning the
truths, because one arouses envy, etc., regarding cessation and the
path. However, the ten starting with anger only have existing things
as objects, because they depend on a fundamental substance for birth.
Having as an object such things as impurity, etc., can be understood
by analogy with the above (discussion of fundamental passions I.
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When I the verses] say TWO PAIRS IN TWO WAYS, there is an inter-
pretation that applied thought and sustained thought are distin-
guished by the two species of defilement and purity. According
to another interpretation, this explanation must not be correct
reasoning, because remorse and sloth also have the two I natures]
of defilement and purity. It should be said that, like the existence
of the previously discussed defiled mental activities, they are of
the nature of passions and secondary passions, and each of these
[ second "two "J has not good and indeterminate !as natures]. Or,
each of these have the bonds (paryavasthána) and propensities.
According to another interpretation, that explanation also can-
not be reasonable, because these words ("two pairs in two ways"'
occur after [the listing of] these four indeterminates. You should
say that "two" indicates two kinds of two: one is remorse and
sloth, the other is applied thought and sustained thought. These
second two kinds of species are different, and therefore the first
"two" refers to the second two kinds. These are each of two kinds;
that is, defiled and undefiled, because they are unlike the good or
defiled [mental activities] that are each of only one kind. Or [the
expression! just excludes defilement, and for that reason
[ Vasubandhu] uses this expression, and because it is said I in the
Yogacárabhumi I that they are secondary passions. In order to indi-
cate the meaning of "indeterminate," f Vasubandhu I says Two PAIRS
IN TWO WAYS, and therefore it is useful to take these words with a
sense of their depth.
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361> thought are associated with sorrow and joy, and because they have
never been said to be associated with happiness and suffering.
There is no reason for indifference, which is universal, to be men-
tioned, but why does I that treatise I not say that I applied and sus-
tained thought] are associated with happiness and suffering?
Although there is happiness in the realm of manas during the
first trance state (dhyana), still it is not separate from joy, and it
is generally referred to by the name of "joy." Although there is
suffering in the realm of manas in places of unadulterated
suffering, still it resembles sorrow and is generally referred to as
"sorrow." Although the [Yogdcdrabhi7mi J Sdstra says that applied
thought and sustained thought have names, etc., and their mean-
ings as objects, the five consciousnesses themselves do not have
names, etc., and their meanings as objects. However, when it says
that the five consciousnesses have applied thought and sustained
thought, it indicates that many Iconsciousnessesl originate from
these I two], not that they are associated.
The expression of the Abhidharmasamuccaya- vydkhyd, "spon-
taneous discrimination refers to the five consciousnesses," differs from
the interpretation of the Yogdcdiabhúmi Sdstra. That [first text]
says that spontaneous I discrimination I is the same as the five
consciousnesses, while the Yogdedrabadmi Sdstra says that this
I spontaneous discrimination I is applied thought and sustained
thought associated with discriminating mental consciousness occur-
ring with the five consciousnesses. Therefore the evidence that these
[texts] quote is inconclusive. Consequently, the five consciousnesses
definitely do not have applied thought and sustained thought.
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the first two i.e., remorse and sloth] involve only good acquired at
I
216
Chapter V
56. Elimination
Remorse and sloth are to be eliminated only by the I paths of ] in-
sight and cultivation, because they also originate through the
power of wrong views, etc., they are not directly attracted and
generated by the pure paths, and, unlike sorrow, they do not deeply
seek liberation. If it is to be called "not to be eliminated" (aheya)
because it has already been eliminated, then the sloth of a post
learner is categorized as "not to be eliminated."
Even though applied thought and sustained thought are not
the true, pure path, still they are able to attract it and be attracted
and be born from it; therefore, they are common to both insight
and cultivation and categorized as "not to be eliminated." As for
the interpretation that applied thought and sustained thought
are not to be eliminated, this is because they are categorized as
being only discrimination among the five dharmas, and the Yog i-
cárabhúmi Sastra says that they are discrimination.
']'here is an interpretation that these I latter] two are also cat-
egorized as "correct knowledge" (samyag jñána), because it is said
that correct reflection is pure, because it can cause the mind to
seek, and because it is said that it causes speech. In the penultimate
state, one is unable to have universal knowledge of medicines, ill-
nesses, etc., and must depend on conventional applied thought and
sustained thought during [the state of I subsequently acquired
knowledge (pnsthalabdha jñána) in order to preach the Dharma
to others. It is not like the effortless preaching in the stage of
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Chapter V
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220
Chapter V
capable of reflection, evolving vis -à -vis the inner and outer [realms!.
It does not depend on many conditions and is always able to ap-
pear, except in five states. Therefore there are few times when it
is interrupted and many times when it appears. Consequently,
IVasubandhu's verses] do not say that it appears in accordance
with conditions. What are the five states I when it is inoperative)?
Birth among the unconscious I celestials], etc.
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Chapter VI
Oneness or Difference of
the Eight Consciousnesses
The eight consciousnesses in their self- natures cannot be said to
be definitely one, because of the differences of modes of activity,
supports, objects, and associates, and also because not all cease
when one does, and because such characteristics as perfuming and
being perfumed are each different.
Also, they are not definitely different, because the I L arikd-
vatdral Sutra says that the eight consciousnesses are not differ-
entiated, like water and waves, because if they are definitely different,
they must not be of the nature of cause and effect I for each other],
and because, like illusory things, etc., they are devoid of definite
natures [such as identical or different]. As was mentioned earlier,
the distinct characteristics of the consciousnesses are based on the
convention of reason (yukti- samurti), not on ultimate truth
(parameirtha- satya). In ultimate truth, mind I i.e., reasoning! and
words are cut off. As a verse [of the Lañikdvatdra Sútra. says,
Mind, thought, and the eight kinds of consciousness
Have distinct characteristics from a worldly point of view.
Distinct characteristics do not exist from the point of view
of ultimate truth,
Because there is neither characteristic nor the
characterized.
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Consciousness Only
233
Demonstration of Consciousness Only
The word ONLY denies real things apart from consciousness, but it
does not I deny I such dharmas as mental activities, etc., that are
not apart from consciousness.
Alternately, TRANSFORMS means that internal consciousnesses
transform to resemble selves and dharmas as characteristics of
external objects. This transformation is called IMAGINATION, because
its self- nature is false imagination; that is, mind and mental ac-
tivities of the three realms. Objects that are grasped by it are THE
IMAGINED, which are the falsely imagined natures of real selves
and dharmas. Because imagination transforms to resemble exter-
nal objects, characteristics of false selves and dharmas as the imag-
ined natures of real selves and dharmas are definitely all non-
39a existent, because they have been denied las realities) by former
quotations from teachings and by reason. Therefore ALL ARE
CONSCIOUSNESS ONLY, because the existence of false imagination
(abhúla- parikalpa) is commonly accepted [by all schools]. The word
ONLY does not deny dharmas that are not apart from conscious-
ness; therefore, real emptiness, etc., are by nature existent. Con-
sequently, the two extremes of eternalism and annihilationism
are avoided, and the meaning of consciousness only is demonstrated
as conforming to the Middle Way.
234
Chapter VII
who are provided with the four knowledges can, in accordance with
awakening, enter [the truth off consciousness only and objectless-
ness."
[The four knowledges are,] first, knowledge of images of different
consciousnesses ( viruddha- vijñána- ninzitta jñána ). That is, the same
thing perceived by ghosts, humans, celestials, etc., is different for
each in accordance with differences of karma. If objects really ex-
ist, how can this be possible? The second is knowledge of conscious-
ness without I real] objects (análambana- vijñán.a jñána ). That is,
one takes as objects such things as past, future, dream objects,
images, etc., that do not really exist but that are possible as mani-
festations of consciousness. Since these objects are nonexistent, so
must others be. Third, knowledge that I all beings] must be natu-
rally without error (anabhisarnskára- uiparita jñána). That is, if
the knowledge of the ignorant attained real objects, they must
naturally achieve errorlessness and obtain liberation without effort.
Fourth, the knowledge of change lof objects' in accordance
with the triple knowledge ( trividhajjiána- anuvartaka jñána. ). The
first I of the three knowledges] is the knowledge of change I of ob-
jects! following the knowledge of one who has mastery [of mind]
( vagita jñána- anuvartaka jñána). That is, he who has realized mas-
tery of mind can transform earth [into gold], etc., at will. If ob-
jects really exist, how can they be transformed? The second [of the
three 1 is the knowledge of change [of objects] following the knowl-
edge of one with clear perception (prauicaya jfidna-anuvartaka-
jñána). That is, he who achieves the superior samádhis and
cultivates contemplation of dharmas contemplates one object, and
a multitude of characteristics [such as origination and cessation]
appear before him. If [these) objects are real, how can they be
mentally transformed? The third I knowledge 1 is the knowledge
of change I of objects' following nondiscriminative knowledge
(niruikalpika jñána- anuvartaka jñána). That is, when one gen-
erates and realizes true, nondiscriminative knowledge, none of
the characteristics of objects appears. If objects really exist, how
is it possible for them not to appear?
235
Demonstration of Consciousness Only
2. Reasoning
The commonly agreed upon visual consciousness, etc., do not take
as objects form, etc., that is separate from themselves, because
[each] is one of the five, like the others. The other [ mental] con-
sciousness, because it is a consciousness like visual consciousness,
etc., also does not take as direct objects dharmas that are separate
from itself. These direct objects are definitely not separate from
these [six] consciousnesses, because they are one of the two [parts
of consciousness], like I the seeing part] that can take objects. They
are definitely not separate from mind and mental activities, be-
cause they are objective dharmas, like associated dharmas. These
correct reasons and proofs are numerous, and therefore we must
:nb deeply believe and accept [the truth of] consciousness only. Self
and dharmas do not exist; emptiness and consciousness are not
nonexistent. These are [respectively I separate from existence and
separate from nonexistence, and therefore [our teaching] conforms
to the Middle Way.
As a result of this, Maitreya has two verses !in the Madhyánta-
vibheiga J:
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Chapter VII
3. Nine Objections
[Objection:1 If there is only internal consciousness that occurs re-
sembling external objects, how is that we see that the places, times,
bodies, and functions of worldly sentient and insentient beings
are [sometimes] determinate and I sometimes' indeterminate? I We
reply,) we must dispel this doubt by comparison with dream ob-
jects [which have the same characteristics but are not real exter-
nal things I, etc.
I Objection:1 For what reason did the World- Honored One speak
of' twelve sense bases? [We reply,' these are transformations based
on consciousness, not separate, real entities. In order to introduce
the emptiness of the person (pudgala- sunyatá), he spoke of the six
double dharmas I i.e., eye and visual objects, ears and sounds, etc. I,
just as he spoke of continuous sentience in order to deny the I false I
view of annihilation. In order to introduce the emptiness of
dharmas, he spoke later of consciousness only, because it makes
us realize that external dharmas are also nonexistent.
[Objection:1 Is not the nature of this consciousness only also
empty? I We reply, I no. I They ask,] why? I We reply,' because it is
not to be grasped. We speak of the emptiness of dharmas on the
basis that the falsely grasped real dharmas that are transforma-
tions of consciousness are in reality ungraspable (anupalabdha).
We are not speaking of the emptiness of dharmas that is the na-
ture of the ineffable consciousness only that is realized by correct
knowledge. If this consciousness [only] does not exist, then there
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238
Chapter VII
[Objection:) If during the waking state forms are all like ob-
jects in dreams and not separate from consciousness, then, just as
after a dream we awaken and know that it was only mental, why,
when we are awake, do we not know that our own material objects
are consciousness only? [We reply, I it is like being in a dream prior
to awakening and being incapable of self- understanding. In order
to be retrospectively awakened I to the dream state], we must reach
awakening. You must understand that the objective forms of the
awakened state are the same. We are incapable of self- understand-
ing prior to a state of awakening and are capable of being retro-
spectively awakened I from delusion I when we arrive at true awaken-
ing. If we have not acquired true awakening, we are always situ-
ated in a dream. That is why the Buddha said that it is the long
night of samsdra. Consequently, we do not clearly grasp that ma-
terial objects are consciousness only.
[Objection:) External form is really nonexistent and presum-
ably not the object of internal consciousness. The minds of others
really exist, so why are they not also one's own objects [of con-
sciousness]? [ We reply,) who says that the minds of others are not
the objects of one's own consciousness? We just do not not say that
they are its immediate objects. That is, when a consciousness is
born, it is devoid of real function, unlike hands, etc., that immedi-
ately grasp external things, or the sun, etc., that spreads its light
and immediately illuminates external objects. I Consciousness I is
only said to perceive the minds of others because it is like a mirror
in which appear seemingly external objects. It cannot immediately
perceive [others' minds'. What it immediately perceives are its
own transformations. Therefore, a scripture says, "There is not
the slightest dharma that is capable of seizing other dharmas. It
is just that when consciousness is born, it appears resembling im-
ages and is said to seize things." As with having the minds of oth-
ers as objects, so with form, etc.
I Objection:] Since there are different objects [of others' minds],
how can you say that there is consciousness only? [ We reply, I how
obstinate! You doubt everything you touch. Does the teaching of
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240
Chapter VIII
Causality
241
Demonstration of Consciousness Only
are not seeds and seeds that are not consciousness I such as grain
seeds). Also, SEED CONSCIOUSNESS indicates the seeds in the con-
sciousness, not the consciousness that bears seeds, as will be ex-
plained later.
Because of the aid of other conditions, the seeds in this con-
sciousness [undergoI TRANSFORMATION IN SUCH- AND -SUCH WAYS. That
is, they evolve from the state of birth up to the time of maturity.
The word SUCH fin "such- and - such ") is repeated to indicate the
plurality of kinds of transformation; that is, because "all seeds"
indicates consciousness seeds exhaustively, [meaning) the three
perfumings of common seeds, the uncommon, etc.
POWER OF MUTUAL INFLUENCE (anyoltyava.a) means the eight
actual consciousnesses, their associates, the seen and seeing parts,
etc., because all have the power to assist each other. Actual
consciousnesses, etc., are named IMAGINATIONS, because false imagi-
nation is their self - nature. There are many kinds of imagination,
hence the words THIS AND THAT.
The meaning of this verse is that although there are no exter-
nal conditions [for the emergence of imagination), due to the
differences in transformation of all the seeds existing in the root
consciousness, and because of the power of mutual influence of the
actual eight consciousnesses, etc., THIS AND THAT IMAGINATION are
also born. Why assume external conditions for generating imagi-
nations? You must understand that the origin of pure dharmas is
the same, because they are born from the conditions of actual pure
seeds and the actual I consciousnessesl.
2. Condition as Cause
The first is the condition as cause. This means that a conditioned
dharma directly provides its own result. Its substance is twofold:
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one, seeds; two, actual [dharmasl. "Seeds" means the various en-
ergies in the root consciousness that are good, defiled, and non-
determined of all realms, stages, etc. They have the ability to
attract subsequent energies [i.e., seeds' of their own species, and
they generate simultaneous actual results [i.e., consciousnesses]
of their own species. These are of the nature of conditions as cause
only in that [situation].
As for actual [ dharmas], these are the [first] seven evolving
consciousnesses, with their associates [i.e., mental activities], the
seen and seeing I parts' that are their transformations, natures [of
good, etc.', the realms, stages, etc., with the exception of the good
I dharmasl of the fruit of Buddhahood and extremely weak and
nondetermined The others perfume the root conscious-
ness and generate seeds of their own species. These are of the na-
ture of conditions as cause only from the point of view of the other.
Because the group of the eighth consciousness has nothing to per-
fume, and because [mental activities] cannot perfume alone in the
absence of their supports [i.e., consciousness I, and because I the
eighth and first six consciousnessesI are extremely slight, and [in
Buddhas, the eighth consciousness] is extremely perfect, these do
not perfume or create seeds.
The development of the same species of actual I dharmasl is
not of the nature of condition as cause among themselves, be-
cause they are born of their own seeds. The development of all of
different species is also not a condition as cause among themselves, 401)
because they do not directly produce leach other'. As for the ex-
planation that development of actual [dharmas I of both different
and same species is a condition as cause among themselves, you
should understand it as hypothetical, or it is a concession [to the
Sarvastivádins I. There is the simple explanation I in the Yogácára-
bhúrni Sáslra I that seeds are of the nature of conditions as cause.
That is in accordance with their prominence and value I as a con-
tinuous series 1, but that is not an utterly reasonable explanation,
because the holy teachings say that the development of the [first
seven I evolving consciousnesses and the dlaya are conditions as
causes for each other.
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and the distant. If it is not separated from the essence I i.e., con-
sciousness' that has it for an object and is that which the seeing
part, etc., perceives and has as an internal support, you must un-
derstand that that is an immediate condition as object. Even though
it is separated from the essence that has it for an object, if it acts
as an essence capable of generating that is perceived by [conscious-
ness) and which supports [consciousness] internally, you must
understand that that is the distant condition as object.
All [consciousnesses] that have objects have immediate condi-
tions as objects, because they must not be born apart from an in-
ternal object of perception and support. Those that take objects
sometimes have distant conditions as objects [but not always),
because they can be born apart from external objects of percep-
tion and supports [such as the future, past, etc.].
As for the group of the eighth consciousness, there is an inter-
pretation that it has only an immediate condition as object, be-
cause it transforms las objects) spontaneously through the power
of karmic causes I within it I. According to another interpretation,
it definitely also has distant conditions as objects, because, when
it transforms into I the body of I another, it must be supported by
the essence of the other in order to transform.
There is an interpretation that neither of the [above] two expla-
nations corresponds with reason. Bodies and lands of oneself and
others may experience each other, because the transformations [of
consciousness, of others are one's own essence. One's own seeds
are not experienced by another, because it does not correspond to
reason that they transform into another's, because the seeds of
various sentient beings are not equal. It must be said that there
may or may not be distant conditions as objects for this group [of
the eighth consciousness].
As for the group of the seventh consciousness, prior to trans-
mutation of the support, [Haws) must be supported by an exter-
nal essence [i.e., the eighth consciousness), because [impurity] is
innate. Therefore it definitely has a remote condition as object.
Once the support is transmuted, it does not necessarily have it,
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5. Dominant Condition
The fourth is the dominant condition. This means an existing
dharma with a superior power and function that can, vis -à -vis other
dharmas, either promote them or oppose them. Even though the
previous [three] conditions are also dominant, the present fourth
one excludes those and accepts others in order to show the distinct
characteristics of various conditions.
The function of promoting and opposing evolves in four situa-
tions: generating, sustaining, realizing, and obtaining. Even though
the functions of the dominant I condition] are many depending on
events, there are only twenty -two that are predominant and obvi-
ous. You must understand that these are the twenty -two capaci-
ties (indriya). (These are as follows:]
The first five material capacities (rúpa- indriya ), because their
nature is that of the pure form of the eye, etc., that are transfor-
mations of root consciousness, etc.
Male and female capacities (vyarzjana- indriya), because they
are categorized as the bodily capacity; they are therefore a small
part of that capacity.
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The vital capacity (jiuita- indriya) does not by nature exist sepa-
rately, being only conventionally established on the basis of being
a state of the immediate seeds of root consciousness.
Mental capacity (mana- indriya) is by nature the eighth con-
sciousness in general.
The five capacities of feeling (uedana- indriya) have as their
nature the five feelings I of indifference, etc. I themselves as is fitting
[in relation to various consciousnessesI.
The five capacities of faith, etc., have as their self - nature faith,
etc., and good memory, etc.
The capacity of knowing the as -yet unknown (andjlidlam-
ajñdsyá.mi -iti- indriya) has three states of substance. The first is
the root state (mula- ccvasthc), i.e., on the path of insight, with the
exception of the final instant, because there is no longer anything
unknown that is to be known. The second is the state of added
effort; i.e., [the four aids to penetration, nirveclha- bhagiyei, con-
sisting of I heat, summits, patience, and supreme worldly dharmas,
because they can directly attract and generate the [above] root
state. The third is the state of equipment (sarnbhára- avasthd);
i.e., all roots of good, from the desire to produce definitely superior
good dharmas in order to obtain the comprehension of truth (satya-
abhisa rrrays), up to, but not yet conforming to, the aids to pen-
etration, are called the "state of equipment," because they are able
indirectly to assist and produce the root state.
In these three states, the nature of this capacity consists of
the five capacities of faith, etc., along with thought, delight, hap-
piness, and indifference. The capacity of regret also exists in the
state of added effort, etc., when one feels sad about subsequent
superior dharmas I not yet realized], but it is not properly a root of
good and therefore is usually not mentioned.
As for this capacity existing in the first three formless realms,
this is because there is a possibility of cultivating this capacity on
the side of the superior path of insight. Or one in the state of the
two vehicles who turns toward the Great I Vehicle] in order to re-
alize the emptiness of dharmas generates, prior to this state, the
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seeing I parti of the five !first consciousnesses 1 has as its object the
prior image, the sequence of the five I consciousnesses) and the
seventh constitute three conditions. [Also, according to Dignága,1
the prior seven may be objects for the eighth, because they can
perfume and create the seeds of the seen and seeing [parts I of that
I eighth consciousness].
[ Dharmas of] the same group but of different substances are
only dominant conditions among themselves, because the support-
ing essence of associated dharmas is the same and they do not
have each other as objects.
Or, [according to Dignága, I it is on the basis of the seeing part
that it is said that they do not have each other as objects, and it is
on the basis of the seen part that it is said that there is the mean-
ing of having each other as objects. That is, the various seen parts
arise with each other as essences, just as the seeds in the I store]
consciousness are the essences for contact, etc., because if that is
not so, they must be devoid of objects in the formless [realms].
Conceding that [consciousness I transforms into form, it definitely
also has seeds as objects, because it may not be that the objects of
the seeing part are not of a common essence.
Seen parts of the same substance act as two conditions for the
seeing [part]. The seeing part is just the dominant [condition] for
that [ seen part!. The same is the case between the seeing I part]
and the self - authenticating I part, i.e., the svasamvitti -bhága J. In
the mutual assistance of the remaining two [parts], they are two
conditions for each other. In this matter, the explanation is not
based on seeds as the seen and seeing parts, because we have been
making the point that actual [dharmasI are conditions for each
other.
The group of the eight consciousnesses when purified are all
objects for each other in their mutual assistance, because they are
all able to have all things as objects. Only the seeing part is ex-
cluded as not being an object for the seen [part], because the seen
part in principle is devoid of the function of having objects. Since
actual imaginations are born with both seeds and the actual
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only dominant conditions for seeds that are not immediate 1. in suc-
cession]. Two conditions altogether of seeds in relation to immedi-
ate seeds, but only the dominant condition for seeds that are not
immediate. On the basis of the arising of an internal conscious-
ness through mutual conditioning, there is a cause and result
[structure] of the imaginations, as demonstrated by teachings and
reason. Even granting that objects that are external [to mind],
such as are grasped I by the Small Vehicle], really exist, they have
no function. Even more, they contradict reason and teachings, so
why be attached to them?
Even though the term "imaginations" indicates in general mind
and mental activities of the three realms, still a number of them are
discussed in the holy teaching in accordance with their prominence
two, three, four, five, etc., as explained at length in other treatises.
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and branches [as self and dharmas I is all categorized as the TWO
GRASPINGS. The energies in root consciousness that have been per-
fumed I by the two graspings] and that can immediately produce
those [same two graspingsl are called HABIT ENERGY OF THE Two
GRASPINGS. This indicates that they are seeds in the capacity of
conditions as cause for future mind and its associates as results as
retribution. TOGETHER WITH means that the seeds of action together
with the seeds of the two graspings, as remote and immediate
I conditions respectively,) assist each other [to produce the result].
Because of the obviousness of action summoning birth, the verse
mentions it first.
PRIOR RETRIBUTION means results as retribution for actions in
previous lives. OTHER RETRIBUTION means results as retribution
for action in later lives. Though the seeds of the two graspings
experience results endlessly, still the habit energy of action expe-
riences results and is then exhausted. The result as retribution is
difficult to summon due to its difference in nature, but the similar
and dominant [results] are easy to instigate, due to their being of
the same nature I as their cause].
As a consequence of the maturity of the seeds of action, etc.,
that instigate other lives, when the enjoyment of results of previ-
ous retribution is exhausted, [the mature seeds] subsequently pro-
duce other results as retribution. Consequently, the wheel of birth
and death is unending, so why imagine external conditions in or-
der for there to be a continuous series [of lives]? The meaning of
the above [verses] is that the turning of the wheel due to action
and the two graspings does not occur apart from consciousness,
43b because [cause and result] are by nature dharmas of mind and
mental activities.
Next I there is another interpretation] that the continuous se-
ries of births and deaths is due to various habit energies (uásanä),
which are, in general, of three kinds. The first is habit energy of
names and expressions, that is, the separate, immediate seeds of
each conditioned dharma. Names and expressions are of two kinds.
The first is names and expressions that express meaning, which is
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the basis of their future results. That is, at the time of the first
appearance of consciousness at rebirth, the characteristics of causal
consciousness are manifest. Next, the organs are still incomplete,
and the characteristics of name and -form grow. Next, when the
organs are complete, the six sense bases are clear and thriving. As
a consequence, contact appears, and because of contact, feeling
occurs, and at that time it is said that the result of feeling is com-
pleted. On the basis of the states of result, causes are established
as being five in number.
Because the distinct characteristics of the states of result are
easy to understand, the two members I of birth and old age and death I
are established generally in order to indicate the three [kinds of
suffering I. However, when the result that is projected is in the fu-
ture, it is said to be birth and old age and death in order to gener-
ate disgust. When it is in the present, it is said to be the five
!members] of consciousness, etc., in order to bring about a clear
understanding of the generation of the characteristics of the state.
What is the reason for generally establishing ignorance for
the production of action and separately establishing thirst and
grasping for the state of nourishing action? Even though various
passions are capable of producing and nourishing, still the power
of ignorance is predominant in the state of producing action, be-
cause it has eleven particularities, such as its objects, etc., as exten-
sively discussed in the scriptures. Regarding the state of nourishing
action, the power of thirst is especially predominant, because it is
said that thirst, like water, can enrich.
In order for becoming to sprout, it must be watered repeat-
edly, and the two members of thirst and grasping are distinguished
on the basis of the preliminary and subsequent parts [of the wa-
tering process!. The one [cause of action] of ignorance is estab-
lished; then there is no meaning of production through repetition.
Even though all passions are included in the member of grasping,
still thirst is predominant in nourishing, and [grasping] is said to
be the intensification of thirst.
All members of conditioned arising are supported by their own
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stages, but some karmic forces that are produced are supported by
the ignorance of another [stage], just as the inferior ignorance
produces the karmic forces of a superior stage. If it were otherwise,
when one first subdued the impurity of a lower stage, the superior
sarnádhi that had arisen would not be the member of the karmic
forces, because the ignorance of that stage had not yet arisen.
When one is born in a lower stage from an upper one, or vice
versa, on the basis of what feeling does one generate the member of 44b
thirst? That thirst is based on the feeling of the future stage of birth,
whether actual or as seeds, which does not conflict with reason.
These twelve members the ten causes and two results are
not necessarily of the same period. Of the [ten] causes, the first
seven, along with thirst, grasping, and becoming, are sometimes
of different [periods] and sometimes of the same. They are neces-
sarily of the same period in the case of [the last] two, the [middle]
three, and the I first] seven. In this way, a single repetition of
cause and result in the twelve [members] sufficiently shows the
turning of the wheel [of death and rebirth] and avoids annihi-
lationism and eternalism. There is really no need to devise a
double repetition [as the Small Vehicle does], or else one would
have to go beyond those [two] and they would be extended end-
lessly [in infinite regress].
2. Related Topics
On the topic of the differences of meanings of the twelve mem-
bers, nine are real and three are fictional, because the combined
nourished six members [i.e., ignorance and the five beginning with
consciousness] are becoming, and the five beginning with conscious-
ness in the three states [of origination, change, and cessation] are
separately named "birth," etc.
Five are single entities; that is, the five of ignorance, conscious-
ness, contact, feeling, and thirst. The others are not single [but
are composites].
Three are defiled only, because they are passions by nature, and
seven are nondefiled only, because they are results as retribution.
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preserving their present bodies, and prevent the results from be-
ing terminated for a long time. In this way, over and over, their
samádhi and vows assist them up to the time of the realization of
supreme bodhi.
Again I it is asked,' why must 'saints' depend on the assis-
tance of the obstacle to that which is to be known? Since they have
not yet perfectly realized the great compassion (maha- karooá) of
imageless knowledge, if they did not grasp bodhi and sentient be-
ings as really existing, they would not generate an intense com-
passion and vows. Also, the obstacle to that which is to be known
obstructs great bodhi, so they preserve their bodies and endure
for a long time in order to eliminate Ithe obstacle]. Also, the ob-
stacle to that which is to be known is the support of impure
I dharmas 1. If this obstacle did not exist, that I support) would
definitely be nonexistent, and for that reason it is a great assist-
ing power for the preservation of life.
The preserved body that is assisted by impure vows and
samádhi is categorized as a limited body, because it is an object of
knowledge on the part of Ithe saints of I the two vehicles and ordi-
nary beings. That which is assisted by pure samádhi and vows is
categorized as a transformation body, because it is not an object
I for the two vehicles, etc.]. Consequently, it should be understood
that birth and death through transformation is by nature catego-
rized as the impure result of retribution and the dominant result
of pure actions. When it is said in certain holy teachings that (this
result] is pure and transcends the three realms, they speak with
reference to its assisting cause.
The expression HABIT ENERGY OF VARIOUS ACTIONS in the verses
I of Vasuhandhu l refers to the two [kinds of I seeds of action referred
to earlier. HABIT ENERGY OF THE TWO GRASPINGS refers to the seeds
of the two obstacles referred to earlier, because both are grasp-
ing. The meaning of the other passages such as TOGETHER WITH is
as explained earlier. Even though there is no limitation in birth
and death of transformation, one retribution is exhausted and
another is born in succession. Still there is evolution from a former
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The Three Natures
If there is only consciousness, why did the World- Honored One say
in place after place in the scriptures that there are three natures
(trisvabheiva)? You should know that the three natures are also not
separate from consciousness. Why? The verses [of Vasubandhui say,
BECAUSE OF WHATEVER IMAGINATION,
SUCH -AND -SUCH A THING IS IMAGINED.
THE IMAGINED NATURE
DOES NOT EXIST.
THE NATURE THAT IS DEPENDENT ON OTHERS
IS DISCRIMINATION BORN OF CONDITIONS.
THE PERFECTED IS THE ETERNAL PRIVATION
OF THIS [DEPENDENT] NATURE FROM THAT FORMER
'IMAGINED NATURE].
THEREFORE, THIS AND THE DEPENDENT ON OTHERS
ARE NEITHER DIFFERENT NOR NONDIFFERENT,
LIKE THE NATURE OF IMPERMANENCE, ETC.
ONE NOT PERCEIVED, THE OTHER IS NOT PERCEIVED.
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Why are the two natures neither different nor the same? They
are LIKE THE NATURE OF IMPERMANENCE, so no self, etc. If the nature
of impermanence, etc., is different from dharmas [that are imper-
manent' such as the karmic forces, these dharmas would not be
impermanent, etc. If they are not different, [impermanence, etc.'
would not be their common characteristics (samanya -lal sana). Con-
sequently, the comparison shows that the perfected and depen-
dent on others are neither the same nor different. This must be
the principle concerning dharmas and the nature of dharmas
(dharmatú), because the ultimate [truth] and the relative [truth!
exist through mutual support.
[The verses say,] ONE !that is perfected! NOT PERCEIVED, THE
OTHER !that is dependent on others! Is NOT PERCEIVED, because if
one has not yet grasped the emptiness of the discriminated na-
ture, one does not truly know the existence of the dependent on
others. Once nondiscriminating knowledge realizes ultimate real-
ity, one can thoroughly grasp, in subsequently acquired knowledge,
that the nature that is dependent on others is like an illusion, etc.
Even though from beginningless time the dharmas of mind
and mental activities have been able to have as objects their own
46e seen and seeing parts, etc., still they have always been accompa-
nied by the grasping of self and dharmas, and therefore they do
not truly know that selves and dharmas are false transformations
of mind and mental activities themselves that have been attracted
by a host of conditions. They are nonexistent but appear to exist,
like illusions, mirages, things in dreams, images in a mirror, ech-
oes in a valley, the moon [reflected] in water, and the effects of
conjuring. On the basis of this interpretation, a verse says:
One who does not see ultimate reality
Is unable to see the karmic forces.
All are like illusions, etc., that,
Although existing, are not real.
The meaning of this is that the three kinds of nature are insepa-
rable from the dharmas of mind and mental activities. That is,
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because mind and mental activities together with the actual trans-
formation are born from a host of conditions, they are like illu-
sions, etc., that are nonexistent, although they appear to exist
and delude the ignorant. All are named "the nature that is de-
pendent on others."
The ignorant perversely grasp them as selves and dharmas,
as existing or not existing, the same or different, both I the same
and different I, or neither I the same nor different I, etc. Like flowers
seen in the sky [by one with eye disease], etc., they are Tin reality!
totally nonexistent in nature and characteristics. All of this is
named "discriminated [nature]." The self and dharmas that are
grasped falsely in the dependent on others are both empty, and
the real nature of consciousness, etc., revealed by this emptiness
is named "the perfected [naturel." Therefore the three Inatures]
are not apart from mind, etc.
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resembling the "expresser," they are given the name of "name." Mind,
etc., which changes, is established as "discrimination." Because pure
mind, etc., is divorced from idle discourse (prapañca), it is given the
name of "correct knowledge." They are not said to he other than
the expresser and the expressed. These four are born from condi-
tions and are categorized as the dependent on others [naturel.
On the other hand, some sources say that the dependent on
others includes images and discrimination; the imagined only in-
cludes name, and correct knowledge and suchness are categorized
as the perfected. This means that the name "image" is given to
the seen part of impure mind and mental activities, and the re-
maining Ifourl are named "discrimination." The imagined [na-
ture] is totally devoid of substance, and in order to indicate that
it is nonexistent it is given the metaphorical name of "name."
The [last) two are devoid of error and are therefore categorized as
the perfected.
On the other hand, there are sources that say that the nature
that is dependent on others includes only discrimination, the imag-
ined includes images and name, and correct knowledge and suchness
are categorized as the perfected. This means that the seen and see-
ing parts, etc., of impure mind and mental activities are called
"discrimination" in general, because false imagination is their
nature. The imagined expresser and expressed are conventionally
established as the two things, name and images [respectively.]
Furthermore, some sources say that name belongs to the de-
pendent on others, and its significance belongs to the imagined.
This means that the seen and seeing parts, etc., of impure mind
and mental activities create the imagined through the power of
name and for that reason are called "name." The imagined is per-
versely judged according to name. Its substance is really nonex-
istent, and it is metaphorically named "significance." Despite the
differences of explanation of the five things in the holy teachings,
there is no contradiction in their meaning. However, the first ex-
planation is not confused and should be understood in accordance
with the extended explanation of the Yogaceirabhünzi Sccstra.
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Also, it is said in the holy teachings that there are five charac-
teristics (laksa(la). What is the relationship of these to the three
natures? That which is expressed (abhidheya) and that which ex-
presses ( abhidhena) each contain the three natures. That is, false
judgement belongs to the category of the first ( imagined l nature.
Image, name, and discrimination are either the expressed or the
expresser, as the case may be, and belong with the dependent on
others. Suchness and correct knowledge are the expressed and the
expresser, as the case may be, and belong to the perfected I na-
turel, because subsequently acquired I knowledge] transforms to
resemble the characteristic of the expresser.
The characteristic consisting of the connection between the
two ( abhidheya- abhidhc-ina- sambandha) is categorized as belong-
ing only to the first nature, because significance and name are
falsely grasped as really connected.
The characteristic consisting of adherence to that (tadabhi-
niue.sa) is solely the dependent on others, because its nature is
unreal imagination.
The characteristic consisting of nonadherence (anabhinivesa)
is solely the perfected, because its nature is that of pure knowl-
edge, etc.
a;t, Also, it is said in the holy teachings that there are four reali-
ties tativa). What is their relationship to the three natures? Worldly
reality and that achieved by reason are categorized as the depen-
dent on others, because they are included in the first three things
[i.e., images, name, and discrimination].
Reality related to the purification of the two obstacles {i.e.,
the obstacle of the passions and the obstacle to that which is to be
known] is categorized as the perfected, because it is included in
the [lastI two things [i.e., correct knowing and suchnessl.
According to the Madhya ntavibhaga, the first reality is cat-
egorized as solely the first I imagined] nature, because it is grasped
in common [with selves, etc. I. The second reality belongs to [all I
three natures, because truth is common to attachment, nondetach-
ment, defilement, and purity. The last two realities are related
only to the third I. perfected I nature.
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What is the relationship between the three natures and the four
[noble] truths? Each of the four wholly contains the three natures.
2. Suffering
Also, each of the four I marks I consisting of impermanence (anitya),
etc., within the truth of suffering contains the three natures. The
impermanences are (1) impermanence as absence of nature I this
is the imagined nature], because its nature is eternally nonexis-
tent; (2) impermanence as origination and cessation I this is the
nature that is dependent on others], because it contains birth and
cessation; (3) impermanence as impurity and purity Ithis is the
perfected nature], because its state is transformed.
Suffering is threefold: (1) I the imagined nature is I suffering of
that which is grasped, because it is grasped by the support [Le.,
mind] of the two graspings, self and dharmas; (2) I the dependent
on others is I suffering as the characteristic of events, because its
characteristic is the threefold suffering; (3) I the perfected is]
suffering of union, because it is united with suffering.
The three kinds of emptiness (günyatá) are (1) emptiness as
absence of nature [this is the imagined naturel, because its nature
is nonexistent; (2) emptiness as different nature [this is the de-
pendent on others], because it differs from its falsely grasped na-
ture; (3) inherent emptiness I this is the perfected nature], because
its nature is revealed by the twofold emptiness.
The three kinds of no self are (1) no self as absence of charac-
teristics [this is the imagined naturel, because the characteristics
of a self do not exist; (2) no self as the characteristic of difference
[this is the nature that is dependent on others', because it differs
from the falsely grasped characteristics of a self; (3) no self of its
own characteristic I this is the perfected nature I, because its own
characteristic is revealed by no self.
3. Origination
The three kinds of truth of origination (sanzudaya.- satya) are (1)
origination as habit energy, that is, the imagined nature grasps
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the habit energy, and its name [of imagined nature] is metaphori-
cally established from the grasping of that habit energy; (2) origi-
nation as uniform generation, that is, action and passions [and
thus it is the nature that is dependent on others I; (3) origination
as nonseparation, that is, suchness not yet separated from bond-
age [and for that reason it is the perfected nature I.
4. Cessation
The three kinds of truth of cessation (nirodha- satya) are (1) cessa-
tion as self nature, because its self- nature is not born [and therefore
it is the imagined nature]; (2) cessation of the two graspings, that
is, cessation as a result of discrimination (pratisamkhyá- nirodha),
because the two graspings are not born [and therefore it is the
dependent nature]; (3) inherent cessation, that is, because it is
true suchness [and is therefore the perfected naturel.
5. Path
The three kinds of truth of the path (mmd ga- satya) are (1) path as
recognition, because it is able to know the imagined [and is there-
fore the imagined naturel; (2) path as eternal elimination, because
[as the dependent naturel it is able to eliminate the nature that is
dependent on others; (3) path as bringing about realization I is the
perfected nature] because it can realize the perfected.
However, path as recognition is also common to the last two
[natures; i.e., the dependent on others and the perfected]. Seven tri-
ads and three natures have been explained by matching them in
sequence. This correspondence with the three natures may be meta-
phorical or real and should be understood according to reason.
How are the three natures related to the objective realms that
are activated by the three doors to liberation (vimoksa- mukha)?
In principle, all [doors of liberation) are common to I the three na-
tures], but in accordance with specific characteristics [the three
natures' are emptiness (súnyatá), desirelessness (apranihita), and
signlessness (animitta). Also, based on these, the three [kinds of]
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A HIDDEN INTENTION THAT ALL DHARMAS ARE NATURELESS but not that
these natures are completely nonexistent.
The words TAUGHT WITH A HIDDEN INTENTION show that it is not
the final truth. That is, even though the last two natures f i.e., the
dependent on others and the perfected I are not nonexistent, still
there are fools who superimpose really existing selves and dharmas
with self - natures upon them and falsely grasp them. This is called
their "imagined I nature]." In order to eliminate this grasping, the
Buddha, the World Honored One, spoke in general of the nature
lessness of both the existing [i.e., last two natures I and the nonex-
isting I first nature].
How are these three established on the basis of those [three na-
tures!? NATURE OF CHARACTERISTICS is established on the basis
of the first, imagined I nature], because substance and characteris-
tics are absolutely nonexistent, like flowers in the sky. NATURELESS-
NESS OF BIRTH is established on the basis of the next, the dependent
on others [nature]. These [things originating in this way I are all like
illusory things that are born of a host of conditions. They have
not, as in falsely grasped, a nature of their own, and therefore it is
said in a manner of speaking that they are naturelessness, but
their nature is not completely nonexistent. NATURELESSNESS OF UL-
TIMATE TRUTH is established on the basis of the last, perfected I na-
ture I. It is said in a manner of speaking to be natureless by virtue
of the ultimate truth being separated from the first nature of imag-
ined selves and dharmas, but it is not by nature wholly nonexis-
tent, just as great space, although pervading the many forms, is
still revealed by the naturelessness of the many forms. Even though
the dependent on others is not ultimate truth, it can also be said
to be the naturelessness of the ultimate truth, but it is not said to
be because it is confused with the second [nature].
This I perfected] nature is THE ULTIMATE TRUTH OF ALL DHARMAS,
because it is the truth of the ultimate truth of all dharmas. How-
ever, the truth of ultimate truth is, in brief, of four kinds: (1) worldly
ultimate truth, i.e., aggregates, sense bases, sense fields, etc.;
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(2) ultimate truth of principles, i.e., the four truths of suffering, etc.;
(3) ultimate truth of attainment, i.e., the true suchness of the twofold
emptiness; (4) ultimate truth of ultimate truth, i.e., the sole real
realm of the Dharma.
Of these, [the perfected nature) is the last (of the above fourI
ultimate truths, because it is the truth that is activated by the
ultimate path. In order to exclude the first three I forms of ulti-
mate truth], it adds, THIS IS THE ULTIMATE TRUTH OF ALL DHARMAS
ANI) IS ALSO THE SAME AS TRUE SUCHNESS (bhlta- la thatfi). TRUE means
"genuine," indicating that it is not false. SUCHNESS means "eternally
so," which expresses its changelessness. This means that it is called
TRUE SUCHNESS because this reality is ETERNALLY SO IN ITS NATURE
in all states, which is to say, the profound, nonfalse truth.
The word also shows that this [nature] also has many names,
such as the "Realm of the Dharma" (dharma- ), the "Limit of
Reality" (bhfita- koti), etc., as is extensively explained in accordance
with the meaning in other treatises.
This I perfected I nature is THE TRUE NATURE OF CONSCIOUSNESS
ONLY. That is, the nature of consciousness only is, in brief, of two
kinds: (1) false, that is, the imagined; and (2) real, that is, the
perfected. The verses] use the words TRUE NATURE in order to ex-
48b dude the false.
Again, there are two natures: (1) the relative, that is, the de-
pendent on others; and (2) ultimate truth, that is, the perfected.
The verses] therefore speak of TRUE NATURE in order to exclude
the relative.
The [last] three verses I i.e., verses 23 -251 show that when vari-
ous scriptures use the words "naturelessness" it is not the final
truth, and those who are wise should not depend on them as gen-
erally excluding all dharmas as utterly natureless.
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1. Stage of Equipment
What are the characteristics of the first state, that of "equipment "?
The verses I of Vasubandhu] say,
As LONG AS ONE DOES NOT GENERATE CONSCIOUSNESS
THAT SEEKS TO ABIDE IN THE NATURE OF CONSCIOUSNESS ONLY,
ONE IS STILL UNABLE TO DESTROY
THE PROPENSITIES OF THE TWOFOLD GRASPING.
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mind, is bold, and does not regress; (2) that his mind falters upon
hearing that the perfection of giving (dána- páramitc), etc., is ex-
tremely difficult to cultivate, but aware that he is already men-
tally disposed and is capable of cultivating giving, etc., he fortifies
his mind, is bold, and does not regress; (3) that his mind falters
upon hearing that the perfect transmutation of the support of
Buddha is extremely difficult to realize, but recalling the coarse
quality of the good of others and his own marvellous causes I for
bodhij, he fortifies his mind, is bold, and does not regress. As a
result of these three things, he fortifies his mind and with un-
shakable ardor he cultivates the various superior practices.
The Treatise says that the bodhisattva starting out during the
first incalculable eon provides himself well with the equipment of
merits and knowledge, and the aids to liberation have been com-
pleted. In order to enter the path of insight and abide in the qual-
ity I that all things have] of being consciousness only, he then
cultivates the added efforts and subdues the two graspings; that
is, I he cultivates] heat (usmagata), summits (mardhana), patience
(ksanti), and supreme worldly dharmas (laukikdgra- dharma ).
These four are given the comprehensive name of "aids to pen-
etration" (nirvedha- bhrxgiya), because they are aids conducive to
penetration. They are given the name of "added effort" because
they are near the path of insight. It does not mean that the former
I state of ] equipment is not added effort.
49b The four dharmas of heat, etc., are established on the basis of be-
ing prior and subsequent states consisting of the four investigations
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In this state of added effort, one still has not discarded the bonds
of images, nor is one able to eliminate the bonds of the gross
[propensities I. One is only able to subdue [but not eliminate] the
two graspings of discrimination, because they oppose the path of
insight [which follows]. One does not yet wholly get rid of the
innate [forms of grasping], nor is one able to destroy the two
propensities, because one's impure contemplating mind still ob-
tains something and there is discrimination; therefore one does
not wholly subdue [the innate grasping] or completely destroy
[their seeds].
In this state, the bodhisattva studies and contemplates the
established truths [i.e., the four noble truths] and the nonestab-
lished truth [i.e., true suchness] in order to attract the future two
kinds of insight and in order to subdue the two forms of the ob-
stacle of discrimination. The nonestablished truth is principally
contemplated, unlike with the [followers of the] two vehicles, who
only contemplate the established [truths].
Even though during the period of skill in means, the bodhi-
sattva who produces the good roots of heat, etc., passes through
various trance states (dhydna), he is still only able to perfect them
in the fourth [trance state], because it is the most excellent sup-
port for entering the path of insight. Only [bodhisattvas] in the
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The Treatise says that when the bodhisattva, REGARDING THE OB-
JECTIVE REALM, is devoid of discriminating knowledge and DEVOID
OF SOMETHING OBTAINED, because he does not grasp the manifold
images of idle discourse, he is said truly to DWELL IN the nature of
the ultimate truth of CONSCIOUSNESS ONLY, which is to say, the
knowledge that realizes true suchness is equal to true suchness,
because both are divorced from the characteristics of grasped and
grasper. The characteristics of grasper and grasped are imagina-
tion, because mind that obtains something las an object mani-
fests itself as idle discourse.
There is an interpretation I by Sthiramatil that this knowledge
is devoid of both parts I i.e., grasper and grasped], because it is said
that it is devoid of the characteristics of the grasped and grasper.
According to another interpretation [by Nandal, both the seen
and seeing parts exist in this knowledge, because [the seeing part I
arises bound to the seen [part] and is named "having an object." If
you name it "having that as an object" in the absence of an image,
one must also name knowledge of form, etc., "knowledge of sound,"
etc. 1f it is devoid of the seeing part, it must be unable to perceive
objects, so how could it be said that it is knowledge that has true
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Chapter Xl
The Treatise says that the bodhisattva, having risen from the
former path of insight, again repeatedly cultivates the nondiscrim-
inating knowledge in order to remove the remaining obstacles and
realize the transmutation of the support. Because this knowledge
is far removed from grasped and grasper, it is said to be DEVOID OF
ANYTHING OBTAINED. INCONCEIVABLE. Alternately, it is said to be
DEVOID OF ANYTHING OBTAINED because it is divorced from idle dis-
course. It is said to be INCONCEIVABLE because its marvellous func-
tioning is difficult to fathom.
It is SUPRAMUNDANE, nondiscriminating KNOWLEDGE. It is
named SUPRAMUNDANE because it transcends the world. The pro-
pensities of the twofold grasping are the roots of the world. Only
this [knowledge) can eliminate them, so that it alone deserves
the name SUPRAMUNDANE. Alternately, the name SUPRAMUNDANE
is established on the basis of two meanings, that is, it is pure in
substance and realizes true suchness. Such knowledge is alone said
to be SUPRAMUNDANE because it contains these two kinds of mean-
ing, which is not the case with other I kinds of knowledge]. This is
the nondiscriminating knowledge in the ten stages (bhümi).
Because one cultivates it repeatedly, one ABANDONS THE TWO-
FOLD COARSENESS. The seeds of the two obstacles receive the name
of COARSENESS because they are incapacities that oppose the light 51a
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and fine. I This knowledge) causes their eternal extinction, and for
that reason it is said to ABANDON them. Because it is capable of
ABANDONING THE TWOFOLD COARSENESS, one is able to REALIZE the
great TRANSMUTATION OF THE SUPPORT.
SUPPORT means "that which is depended upon," which is to
say that it supports the arising of another, because it is the sup-
port of defiled and pure dharmas. "Defiled" means false imagina-
tion. "Pure" means the true perfected nature. Transmutation is
twofold: transmutation as abandonment and transmutation as ac-
quisition. As a result of repeatedly cultivating nondiscriminating
knowledge and eliminating the coarseness of the two obstacles in
root consciousness, one is able to transmute and abandon the imag-
ined [naturel from the dependent nature], and one is able to trans-
mute and acquire the perfected nature within the dependent
[ naturel By transmuting the passions, one acquires great nirvana;
by transmuting the obstacle to that which is to be known, one
realizes supreme awakening. The concept of consciousness only is
established in order that sentient beings may realize and acquire
the two results of the transmutation of the support.
Alternately, the support is the true suchness of consciousness
only, because it is the support of sanzsara and nirvana. The fool-
ish are mistaken and deluded concerning this true suchness; there-
fore from beginningless time they have experienced the suffering
of sanzsara. The wise are apart from error and awaken to this true
suchness and acquire the ultimate peace and happiness of nirvana.
As a result of repeatedly cultivating nondiscriminating knowledge
and eliminating the coarseness of the two obstacles in root con-
sciousness, one is therefore able to transmute and destroy sarnsara,
which is supported by suchness, and transmute and realize nirvana,
which is supported by suchness. This is true suchness apart from
the nature of defilement. Even though suchness is pure by na-
ture, its characteristics are defiled. Then, when it is separated
from defilement, it is said in a manner of speaking that it is newly
purified, which is to say, this new purity is said to be the trans-
muted support.
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52a requires the former. The successor does not include the former
because I the former] does not require the successor. The former is
confirmed and purified by the support of the cultivation of the
successor because the successor includes the former and confirms
and purifies the former. The former does not include the successor
because I the former] does not confirm and purify I the successor].
With regard to cultivation of the basis of simplicity or mixture,
there are four alternatives in their mutual relationship I i.e., giv-
ing that is not a perfection, perfection that is not giving, etc.].
The reason there are really ten but said to be six is that you
must understand that the last four are included in the sixth [i.e.,
discernment]. The reason they are broken down into ten is that
the sixth includes nondiscriminating knowledge and the last four
are all categorized as subsequently acquired knowledge, because
its object is worldly I truth I.
As for the result of these ten, four are impure, excluding the
result of disentanglement. Four are pure, excluding result as ret-
ribution. Still, some sources say that I the perfections] have five
results, which is claimed on the basis of their mutual assistance or
due to the combining of the two [i.e., impure and pure].
The ten Iperfections' and the threefold learning (siksá) are
mutually related. Learning consisting of moral precepts is three-
fold: (1.) moral precepts as conduct, that is, correct avoidance of
dharmas that one should avoid; (2) moral precepts as embracing
good dharmas, that is, correctly cultivating and realizing dharmas
that one should cultivate and realize; and (3) moral precepts as
benefitting sentient beings, that is, correctly benefitting and glad-
dening sentient beings. These are common and noncommon to
the two vehicles. Their great depth and vastness is as discussed
in other sources.
There are four I kinds] of learning consisting of .samádhi: (1)
the samádhi of the brilliant light of the Mahayana, that is, be-
cause it can emit the brilliant light of knowledge that thoroughly
illuminates the principles, teachings, practices, and results of the
Mahayana; (2) samádhi like a king in accumulating merits, that
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[Learning asl samädhi includes the trance states I which are the
fifth perfection], and [learning as] discernment includes the last
52h five. Vigor includes the three learnings, because in all cases it
stimulates those three.
From another point of view, [learning as] moral precepts includes
the first four I perfections), because there are the first three, as above,
as well as protection Iin vigor). 'Learning as samádhi includes
trance states, and [learning as] discernment includes the last five.
With regard to the ten [perfections) and the five I states]. all
I ten I exist in the five states, and in the state of cultivation (bliduand-
auasthd) their characteristics are most evident. However, in the first
two states, the seeds I of the perfections] of bodhisattvas of sudden
awakening are of the two kinds [of pure and impure! and the actu-
alities are impure only. In bodhisattvas of gradual awakening, they
are of both kinds, as seeds and as actualities, because these
[ bodhisattvas] have already obtained the pure contemplation of the
emptiness of beings. In the state of thorough understanding, the
seeds are of both kinds, and the actualities are pure only. In the
state of cultivation, both seeds and actualities up to the seventh
stage are both pure and impure, and from the eighth stage on, the
seeds are of both kinds and actualities are pure only. In the state of
culmination, [perfections] are exclusively pure whether as seeds or
as actualities.
In the causal state [prior to the state of result as Buddha-
hood] these ten [perfections) have three kinds of names: (1) they
are named "remote perfections," that is, during the first incalcu-
lable eon, the power of giving, etc., is weak at that time and I the
perfections) are subdued by the passions and are still incapable of
subduing [the passions]; consequently, passions become active un-
intentionally; (2) they are named "proximate perfections," that is,
during the second incalculable eon, the power of giving, etc., gradu-
ally increases, they are not subdued by passions, and they are ca-
pable of subduing [passions I; consequently, passions become active
[only] intentionally; (3) they are named "great perfections," that
is, during the third incalculable con, the power of giving, etc.,
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Even though one is devoid of the seeds of the passions during the
path of noninterruption, still one has not abandoned their quality
of unfitness. In order to abandon that, one therefore produces the
path of liberation and realizes the cessation through discrimina-
tion (pratisanzkyá- nirodha), which is unconditioned, of this class
[of passions]. Even though the path of insight is born and also
eliminates the results of action of the evil destinies, etc., still here
we now speak of passions that can generate [these results], be-
cause they are their roots.
Consequently, in the first stage it is said that one eliminates
two delusions as well as their coarseness (dausthulya). The first is
the delusion of attachment to a self and dharmas, which is the
obstacle consisting of the quality of being an ordinary person of
these I ten obstacles]. The second is the delusion as defilement of
the evil destinies, which are the results of action of the evil desti-
nies. You should understand that the class "delusion" (moha) re-
fers generally to delusions and pertains to the following as well.
Alternately, that I "delusion" I refers only to the intense and weak
classes of obstacles, which together generate these two delusions.
The term "coarseness" ( dausthulya) indicates the seeds of these
two or the quality of unfitness generated by the two. Just as en-
trance into the second samadhi is said to eliminate the faculty of
suffering, but even though the eliminated faculty of suffering is
neither actual nor seeds, it still is called "coarseness," so is it in
this matter. The term "coarseness" should be understood analo-
gously for subsequent I stages).
Although it is really the two obstacles that are eliminated by
the first stage, still the intention Iof the Treatise] with regard to
the quality of being ordinary beings is to interpret it as [the ob-
stacle to that] which is to be known, because it is said that "the ten
I kinds of I ignorance are not defiled." "Ignorance" is the same as
the delusions of the ten categories of obstacles.
[Adherents of I the two vehicles are also able to eliminate the
obstacle of the passions, and because they are common Ito the two
vehicles and bodhisattvas] they are not what is being referred to
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Chapter XI
here. Also, "The ten Ikinds of] ignorance are not defiled" is said
only on the basis of what is eliminated through cultivation during
the ten stages. Even though in this stage one also subdues the
passions and eliminates their coarseness, this is not the true in-
tention [of the text). One does not eliminate the propensities, and
therefore this is not what is said.
In reality, during the path of cultivation of the first stage
(bhümi), one also eliminates part of the innate [obstacle to that]
which is to be known. However, here, when !the text just speaks
of elimination at the very first I stage I, elimination in the subse-
quent nine stages should be understood analogously. Since one
has dwelt for a long time in the period of the stage of fulfillment,
one must in reality continue to eliminate the obstacles that must
be eliminated. Otherwise, there would be no differences in the paths
during the three periods I i.e., three incalculable eons].
Therefore it is said that having obtained the comprehensions
(abhisanzaya), later, in the state of the path of cultivation of the
ten stages, the bodhisattva only cultivates the path that eternally
eliminates the obstacle to that which is to be known and retains
the obstacle of the passions in order to assist his vow to accept birth
[to help other sentient beings]. He is not like [those of the] two ve-
hicles who hasten to perfect quiescence. Therefore the state of the
path of cultivation does not eliminate the passions, because it is only
at the time of Buddhahood that one suddenly eliminates them.
The second [obstacle I is the obstacle consisting of bad conduct
(mithyá- pratipatty- ávarana), that is, part of the obstacle to that
which is to be known that is innate, along with the three actions
I of body, speech, and mind I of unintentional offenses that are
generated by that I obstacle!. It obstructs extremely pure moral
precepts of the second stage. When one enters the second stage,
one can definitely eliminate it. Consequently, the second stage is
said to eliminate two delusions, along with their coarseness. The
first is delusion consisting of slight unintentional offenses, which
is the innate part of this [obstacle I. The second is delusion consist-
ing of manifold actional tendencies, which are the three actions of
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the cloud] and activities produced by it. Upon entering the tenth
stage one is able eternally to eliminate it.
Consequently, the tenth stage is said to eliminate two delu-
sions and their coarseness. The first is the delusion regarding great
supernatural powers (abhijña ), which is of these that which ob-
structs activities produced by [knowledge'. The second is the delu-
sion regarding awakening to the subtle mysteries, which is of these
that which obstructs the great cloud of knowledge of dharmas and
that which it stores.
Even though in this stage one acquires mastery over dharmas,
still obstacles remain, so this is not called the ultimate. That is,
there are innate obstacles to that which is to be known that are
subtle, as well as seeds of the spontaneous obstacle of the pas-
sions. When the Diamond -like Sanzczdhi appears, those I obstacles]
are suddenly eliminated and one enters the stage of Tathagata.
Consequently, the stage of Buddhahood is said to eliminate
two delusions, as well as their coarseness. The first is the delu-
sion consisting of an extremely subtle attachment to all known
objective realms, which is of these that subtle obstacle to that
which is to be known. The second is the delusion that is an ex-
tremely subtle hindrance, which is of these all seeds of the spon-
taneous obstacle of the passions.
Therefore the Abh.idharmasamuccaya says, "When one obtains
bodhi, one suddenly eliminates the passions and the obstacle to
that which is to be known, because one becomes an arhat and a
Tathagata and realizes great nirvana and great bodhi."
These eleven obstacles are all included in the two obstacles 54a
I i.e., the obstacle of the passions and the obstacle to that which is
to be known I. Seeds of the obstacle of the passions to be elimi-
nated by I the path of 1 insight are first eliminated I on the path of
insight) in the stage of "Extreme Joy." The actual Ipassions] of
that obstacle have already been subdued prior to this stage.
All the seeds that are to be eliminated by cultivation are sudden-
ly eliminated with the presence of the Diamond -like Sainczdhi.
The actual I passions] of that obstacle have already been subdued
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Demonstration of Consciousness Only
gradually before this stage. From the first stage on, one is able
suddenly to subdue them completely, like an arhat, and prevent
their activity forever. As a result, even though [the passions' may
appear from time to time through the power of will during the
first seven stages, nevertheless this is no fault, and from the eighth
stage on they are absolutely inactive.
Seeds of the obstacle to that which is to be known to be elimi-
nated by [the path of I insight are first eliminated on the path of
insight in the "Joyous" stage. The actual Ipassions] of that ob-
stacle have already been subdued prior to that stage. Seeds to be
eliminated by [the path of] cultivation are gradually eliminated
during the ten stages. Once the Diamond -like Samadhi is present,
they are eternally eliminated. The actual [passions] of that ob-
stacle have been gradually subdued prior to this stage, and upon
arrival at the tenth stage they are eternally eliminated completely.
From the eighth stage on, that [obstacle I associated with the
sixth consciousness is not again active, because mind in pure con-
templation and its results continue in a series and are able to op-
pose it. That associated with the seventh [consciousness! may still
be active. It is subdued with the appearance of the state of knowl-
edge of the emptiness of dharmas and its results. While it is ad-
mitted that the first five consciousnesses that evolve have not yet
had the transmutation of the support, the obstacle does not ap-
pear because of suppression of the Pure [contemplation I.
Although on the path of cultivation in the ten stages one does
not entirely destroy the seeds of the obstacle to that which is to
be known, their coarseness is gradually destroyed, and conse-
quently it is therefore said that each of the coarsenesses of the
two obstacles is eliminated during three abodes (vihära). Even
though coarseness is eliminated in all states, the three states are
prominent I in this elimination], and therefore I the above state-
ment] is made in a one -sided manner.
How does one eliminate the seeds of the two obstacles, gradu-
ally or suddenly? Seeds of the obstacle of the passions associated
with the seventh consciousness are eliminated suddenly in a single
instant at the time when those of the three vehicles are about to
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it still is not different; (8) true suchness that neither increases nor
decreases (anupacaya.- apacaya tathatá), that is, because this true
suchness is not grasped as increasing or decreasing and does not
increase through purity or decrease through defilement; this [true
suchness) is also named "true suchness as support of mastery over
characteristics and lands (ksetra) created through an act of will,"
that is, because having realized this true suchness, one has mas-
tery in manifesting characteristics [such as water, jewels, etc.] and
lands; (9) true suchness that is the support of mastery of knowl-
edge ( jìzana- vasitd- samnisraya- tathatá.), that is because having
realized this true suchness, one acquires mastery over unobstructed
analytical knowledge; (10) true suchness that is the support of
mastery over actions, etc. (kriyddi.- vasita- samnisraya tatlzata), that
is because having realized this true suchness one has universal
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Chapter XII
Niruána
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that say that they do not have it? Some sources may say that they
lack nirvana totally. Can it be that they also do not have [nirvana I
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Chapter XII
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Demonstration of Consciousness Only
344
Chapter XII
345
Chapter XIII
Bodhi
The second [result of the transmutation of the support I is that
which is acquired by generation, that is, great bodhi. Despite the
intrinsic existence of seeds that can generate [bodhi], neverthe-
less it is not generated because of the obstacle to that which is to
be known. Through the power of the holy path, one eliminates
that obstacle and therefore causes it to arise from the seeds, which
is called "acquiring bodhi." Having arisen, it continues forever in
a series. This I bodhi I consists of classes of mind associated with
the four [kinds of knowledge.
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Demonstration of Consciousness Only
348
Chapter XIII
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350
Chapter XIII
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352
Chapter XIII
353
Chapter XIV
The Dharma Body
1. The State of Culmination
Last, what are the characteristics of the state of culmination
(nigher- avasthd)? The I last] verse I of' Vasubandhu's verses] says,
IT IS THE PURE REALM,
INCONCEIVABLE, GOOD, ETERNAL,
BLISSFUL, AND THE BODY OF LIBERATION,
WHICH IN THE GREAT MUNI IS NAMED DHARMA(- KAYAJ.
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Demonstration of Consciousness Only
That is, the qualities, as well as bodies, lands, etc., of Buddhas are
born of pure seed natures, because the impure seeds have been
eternally rejected. Even though there is manifesting and creation
of samsaric bodies and actions and passions, which appear to be
the truths of suffering and cause, nevertheless, in reality, these
are included in the pure truth of the path. The Abhidh,arrna-
samuccaya and other works say that fifteen sense fields, etc., are
exclusively impure. Can it be that the Tathagata [whose conscious-
ness is pure I is devoid of the five organs, five I corresponding I
consciousnesses, and five sense fields? There is an interpretation
[by proponents of the Three Treatise School] that the qualities,
bodies, and lands of a Tathágata are profound and subtle, neither
existing nor not existing, apart from all discrimination, severing
all idle discourse, and not included among dharma categories such
as sense bases, sense fields, etc. Therefore, there is no contradic-
tion with the explanation [of the Abhidharmasamuccaya I.
According to another interpretation, the five (sense] organs
of a Tathágata and the five [corresponding( objects are born from
a profound samddhi and for that reason are categorized as form
of the realm of the Dharma (dharma- dhätu- rúpa). Even though
the five consciousnesses of non - Buddhas are based on this trans-
formation (ofa Tathagata's consciousness', there is nevertheless
a difference of coarse and subtle, and [the objects of that con-
sciousness] are not categorized as the five objects I as ordinarily
understood I. The five consciousnesses of a Tathágata are not [in-
cluded inl the sense bases of consciousness, because a scripture
says that the five (sense ( consciousnesses are by nature distracted
[among non Buddhasl.
With what consciousness is knowledge of achieving the task
57b associated? It is associated with the sixth 'consciousness], because
it generates the transformations I i.e., bodies' and their functions.
Is there any difference between (this knowledge l and the nature
of knowledge of wonderful observation? This [latter knowledge I
contemplates the specific and common characteristics, etc., of
various dharmas, while that [previous knowledge] only generates
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Chapter XIV
357
Demonstration of Consciousness Only
3. Inconceivable
This result of the transmutation of the support is also INCONCEIV-
ABLE, because it transcends reflection and verbalization, because
it is subtle and profound, is realized within oneself, and because
the world can find no comparison for it.
4. Good
It is also GOOD, because it is by nature a good, "white" dharma,
because the pure realm of the Dharma is removed from genera-
tion and extinction and is extremely tranquil, because the subtle
functioning of the classes of mind of the four [kinds of I knowledge
is incomparable and extremely skillful, and because both kinds [of
result) have beneficial characteristics and oppose the nongood;
hence it is said to be GOOD.
A treatise says that of the I twelve I sense bases, etc., eight are
exclusively nondetermined las to moral species]; but how can a
358
r Chapter XIV
Tathagata be devoid of the five I sense] organs and their three 57e
objects Iof smells, tastes, and solid objects!? The three explana-
tions concerning this should be made the same as before fin dis-
cussing sense fields].
All dharmas of a Tathágata, such as bodies, lands, etc., are in-
cluded in cessation and path Iof the four noble truths]; therefore
they are exclusively good, because the saints declare that cessation
and path are by nature good only, because it is said that the lands,
etc., of a Buddha are not !included in the truths of] suffering and
cause. Characteristics of impurity, nongood, nondetermined, etc.,
as transformations of the Buddha's consciousness, all appear from
seeds that are pure and good and are categorized as pure and good.
5. Eternal
This [result] is also ETERNAL, because it is endless. The pure realm
of the Dharma is said to be ETERNAL, because it is devoid of origina-
tion, devoid of cessation, and by nature unchanging. Because the
support of classes of mind of the four knowledges is eternal, they
are endless and therefore said to be eternal, but not that they are
eternal by nature, because they originate from causes, because of
the categorical declaration that that which is born ends with ces-
sation, and because we do not see form or mind that is not imper-
manent. However, as a result of the power of original vows and
the inexhaustible number of sentient beings to be converted, the
four classes of knowledge last forever, uninterrupted and endless.
6. Blissful
It is also BLISSFUL, because it is devoid of torment. It is said to be
BLISSFUL because the multitude of characteristics of the pure realm
of the Dharma are tranquil. Because the classes of mind of the
four knowledges are eternally separated from torment, they are
called BLISSFUL. The natures of the two I results; i.e., nirvana and
bodhil are wholly devoid of torment and are able to give bliss to all
sentient beings, and therefore the two transmutations of the sup-
port are together referred to as BLISSFUL.
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Demonstration of Consciousness Only
the World Honored One, are eternally separated from the two ob-
stacles and are also named DHARMAI -KAYA] [Dharma body, as well
as Body of Liberation], because they are ornamented with dharmas
that are great qualities, such as the innumerable, boundless pow-
ers, the four [kinds of] fearlessness (vaigaradya), etc. Its mean-
ings of substance, support, and accumulation are given the
comprehensive name "body." Therefore this Dharma body is by
nature the five dharmas [of the realm of the Dharma and the four
knowledges]. It is not the pure realm of the Dharma alone that is
named "Dharma body," because the results of the two transmuta-
tions of the support are wholly included in it.
This Dharma body is distinguished in three ways. The first is
the essential body (svábhávika- kdya), that is, it is the real, pure
realm of the Dharma of all Tathágatas, the unchanging support
of the bodies of enjoyment and transformation (sambhoga -kaya
and nirmána- kaya), free of characteristics, tranquil, beyond all
idle discourse, endowed with boundless real, eternal qualities, the
unchanging true nature of all dharmas. Accordingly, the essen-
tial [body] is also called the "dharma body" because it is the sup-
port for dharmas that are great qualities.
The second is the body of enjoyment. This is of two kinds. The
first is [the body] of personal enjoyment (svasambhoga- kaya), that
is, the boundless real qualities generated by the innumerable
merits and knowledge accumulated by Tathágatas over three
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Chapter XIV
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362
Chapter XIV
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Demonstration of Consciousness Only
364
Chapter XIV
ported by it [in effect being the same I. That is, pure consciousness
associated with perfect mirror knowledge, the maturation of causes
for a pure, totally immaculate land resulting from [practices of
self - benefit cultivated in former times, transforms into a pure, to-
tally immaculate land that continues from the first achievement
of Buddhahood into the future, adorned with entirely perfect, lim-
itless masses of jewels. The body of personal enjoyment is sup-
ported by it eternally and abides there.
The dimensions of this body are the same as those of the pure
land. Each of the [thirty -two] fundamental marks and [eighty]
secondary marks [on the body! is limitless, because it originates
from unlimited roots of good. Since the qualities and knowledge
are not material dharmas, even though it can be said that they
are large or small in size, nevertheless those I qualities I that are
realized by the support [i.e., the body I and the body that supports
them can be said to extend everywhere.
The body of enjoyment for others is also supported by its pure
land. That is, knowledge of sameness, the maturation of causes
for a pure, totally immaculate land by virtue of the power of great
mercy and compassion and resulting from benefitting others cul-
tivated in former times, transforms into a pure land in accordance
with the dispositions of bodhisattvas on the ten stages, and it may
be small or large, inferior or superior, and evolves over time. The
body of enjoyment for others is supported by it and abides there.
The size of the support and body are also indeterminate.
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Demonstration of Consciousness Only
366
Chapter XIV
367
Chapter XV
Conclusion
1. Consciousness Only
Indeed, [according to an interpretation I the seen part, etc., trans-
forms and appears on the basis of consciousness and is not, like
consciousness, a reality among the [nature that is] dependent on
others. If this were not so, the principle of consciousness only would
not be established, because it would be admitted that both con-
sciousness and external objects really existed.
Alternately [according to another interpretation I, the seen and
seeing parts of consciousness are born from conditions, both origi-
nating in dependence on others and, like consciousness, may be
false or real. The word "only" I in "consciousness only "] excludes
the external but it does not deny internal objects. if this were not
so, true suchness would also be unreal.
Since both internal objects and consciousness are not false,
why do we just speak of "consciousness only" and not "objects
I only I "? Consciousness only exists internally, while objects are also
found externally I as well as internally I. We speak of "conscious-
ness only" for fear of admitting the external [as being reali.
Alternately [according to a third interpretation], the foolish
deludedly grasp objects, generate passions and actions, and drown
in I the ocean of I samsára; they do not vigorously seek escape,
becoming liberated by contemplating the mind; so out of sympa-
thy and compassion for them we speak of "consciousness only"
causing liberation from samsára through one's contemplation of
the mind. We do not mean that internal objects are, like exter-
nals, totally unreal.
369
Demonstration of Consciousness Only
370
THE THIRTY VERSES ON
CONSCIOUSNESS ONLY
by
Bodhisattva Vasubandhu
by
Francis H. Cook
Introduction to the Thirty Verses
on Consciousness Only
373
Thirty Verses on Consciousness Only
374
Translator's Introduction
375
The Thirty Verses on
Consciousness Only
377
Thirty Verses on Consciousness Only
378
Thirty Verses on Consciousness Only
379
Thirty Verses on Consciousness Only
380
Thirty Verses on Consciousness Only
If there are three natures, why did the World- Honored One teach
that all dharmas are wholly natureless kilts vabhava l? The
Verses say,
On the basis of these three natures
The threefold naturelessness is established.
Therefore, the Buddha taught with a hidden intention
That all dharmas are natureless. (23)
The first is naturelessness of characteristics Ilahsana];
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Thirty Verses on Consciousness Only
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Thirty Verses on Consciousness Only
to eliminate gradually the grasper and the grasped. What are its
characteristics?
Setting the least thing before one,
Saying, it is of the nature of consciousness only,
One does not really abide in consciousness only,
Because there is something obtained. (27)
The fifth is the state of culmination I nisthei avastizei I. That is, abid-
ing in supreme, perfect bodhi. By escaping the obstacles, perfect
and bright, it has the ability to change sentient beings forever.
What are its characteristics?
It is the pure realm,
Inconceivable, good, eternal,
Blissful, and the body of liberation,
Which in the great muni is named Dharma I body I. (30)
383
THE TREATISE IN TWENTY VERSES
ON CONSCIOUSNESS ONLY
by
Bodhisattva Vasubandhu
by
Francis H. Cook
Introduction to the
Treatise in Twenty Verses
on Consciousness Only
The brief verse work translated here and known commonly as the
"Twenty Verses" should be read along with its companion piece, the
"Thirty Verses," which appears previously in this volume. These two
short verse treatises by the Indian Buddhist scholar -monk, Vasubandhu,
who lived during the fourth century, set forth the philosophical posi-
tion that characterizes the Yoggacara School. But whereas the "Thirty
Verses" is devoted to systematically discussing kinds of consciousness,
the theory of seeds stored in the store consciousness, the nature of de-
lusion and enlightenment, the process of eliminating false imagination
and discrimination, and other aspects of Yogácára thought, the "Twenty
Verses" is devoted to defending this teaching against possible counter -
arguments by Buddhists and non - Buddhist opponents.
The "Twenty Verses" is a series of hypothetical objections by
possible opponents with replies by Vasubandhu. The objections of
opponents are philosophically realistic arguments. In all cases, the
opponent takes the realistic, no- nonsense position that the things
seen, heard, smelled, etc., are real things that exist in the world out-
side the mind. The opponent typically offers an argument as to why
it cannot he possible for perceived objects to be merely mental con-
structs (vijñapti) and nonexistent apart from consciousness, which is
Vasubandhu's position. Along with this, he offers reasoned arguments
as to why perceived objects must necessarily really exist apart from
consciousness. That is why he is a realist. Vasubandhu counters each
argument, explaining why the realistic argument is faulty and, at
387
Twenty Verses on Consciousness Only
388
Translator's Introduction
389
The Treatise in Twenty Verses
on Consciousness Only
"The three realms are consciousness only" of the Mahayana is es- 74b
tablished through the scriptural expression, "the three realms are
mind only." "Mind," "thought," "consciousness," and "perception"
(uijñapti) are different names. Here, "mind" and "thought" are
lumped together with mental activities (caitta). "Only" excludes
objects of perception (artha) that are external I to consciousness I,
not associates of consciousness!. When internal consciousness is
I
The Treatise asks, what does this mean? If you reject I the idea
that) consciousness really has external dharmas such as form, and
[that I consciousness of form, etc., arises conditioned by I external I
form, etc., why does this consciousness arise in some places but
not in all places? Why does consciousness lof form, etc.,J occur in
one place at one time but not at all times? When there are many
mental continuities in the same single place at one time, why is
I consciousness of form] not born restricted according to I just] one
consciousness, just as one with diseased eyesight secs hairs, flies,
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Twenty Verses on Consciousness Only
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Twenty Verses on Consciousness Only
The Treatise says, you should know that here, the single example
of hell shows that restrictions of place, etc., are all demonstrated.
The words "like hell" refer to various kinds of sentient beings who
reside in hell and experience injury and suffering. That is, even
though in hell there are no real sentient beings that include such
things as infernal guardians, still, because of the dominant power
of the maturation of identical acts of those sentient beings, many
[individual] mental continuities (scuntäna) in the same place, at
the same time, all alike see infernal guardians, dogs, crows, iron
mountains, etc., coming to them to inflict injury. As a result of
this [example, I even though there are no real objects of perception
apart from consciousness, still, the four concepts of restriction of
place, etc., are demonstrated.
[The opponent asks, I why not admit that species such as infer-
nal guardians are real sentient beings? I We respond,' because it
does not correspond to reason. Now, these [guardians] should not
be included with Ibeings inI naraka (hell), because they do not
experience suffering in the way the others experience it, and if
they [i.e., guardians and those being tormented] harm each other,
then you cannot establish some as beings suffering in naraka and
others as infernal guardians. Since all are alike in size, shape, and
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Twenty Verses on Consciousness Only
power, they would not fear each other very much. They them-
selves 1 the infernal guardians' would not be able to bear the
suffering of the constant burning of the fierce fires of iron earth,
etc., so how would they be able to inflict injury on others? If they
are not infernal beings, they ought not to be born there.
I Objection: I How do animals appear in the celestial realm? It
is the same with naraka. Animals, ghosts, etc., act as infernal
guardians, etc. [We reply, I this remedy I to your argument I is un-
suitable. A verse says,
What is true of animals in the celestial realm
Is not true for those [beings in the.' hells,
Because the animals and ghosts you assert
1)o not experience that suffering. (4)
The Treatise says that with regard to animals being born in the
celestial realm, they must have [past] karma that enables them to
experience the happiness of that world (bIu jana), and being born
in that world, they definitely experience the happiness born of
that world. The infernal guardians, etc., do not experience the
suffering in hell that is born of that world. Therefore we should
not admit that those with the destinations (gati) of animals or
ghosts are born in naraka.
I Objection:I If that is so, then you must admit that the domi-
nant (adhipati) power of karma of [beings born in 1 naraka produces
unusual great elements (mahäbhúta) that give rise to special shapes
that display different sizes and power and upon whom we bestow
such names as "infernal guardian." In order to generate fear in
those [ reborn in hell, I they have different functions such as chang-
ing and appearing in various ways and moving their hands and
feet, etc., like mountains that look like rams suddenly coming to-
gether I butting horns) and separating, or like thorns in the iron
forest drooping down or lifting up [to impale the unfortunate
sufferer].
[We reply,] it is not that these events are totally nonexistent;
however, [your argument] does not correspond to reason. A verse says,
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Twenty Verses on Consciousness Only
The Treatise says, you assert that [beings in I naraka produce spe-
cial great elements born of the power of their own action and give
rise to changes of shapes, etc. The perfuming of their action must
logically be admitted as being in their [individual I continuities of
consciousness (vijñána- samtána) and nowhere else. There is a per-
fumed consciousness, but then you will not admit that there is a
transformation of the result. Where there is no perfumed place,
you turn around and assert that the result exists. Why is this?
[The opponent replies,] scripture is the reason. That is, if there
is only consciousness that appears resembling form, etc., where there
is no form, etc., the Buddha would not have spoken of the sense
bases (ayatana) of form, etc. [We reply,] this teaching is no reason
I for your position, I because it has a special meaning. A verse says,
For those beings to be instructed (vineya),
The World- Honored One, with a hidden motive,
Spoke of the existence of the sense bases (ayatana)
of form, etc.
In the same way [he spoke of I beings born
spontaneously (upapaduka). (7)
The Treatise says, this is just like the Buddha speaking of the
existence of sentient beings who are born spontaneously. It
was said only with a hidden motive regarding the noncessation of
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Twenty Verses on Consciousness Only
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Twenty Verses on Consciousness Only
The Treatise says, on the basis of this teaching of the twelve sense
bases that are discussed, one who receives instruction is able to
enter I and grasp] the absence of a self in the pudgala (person).
That is, if one thoroughly understands that the six consciousnesses
[i.e., the five sense consciousnesses of sight, etc., plus mental con-
sciousness] develop from the six pair of dharmas [i.e., the twelve
sense bases] and that there is no perceiver or knower at all, then
that person who should receive the teaching of the absence of self
in the sentient will be able to awaken to and enter the f teaching of
the] absence of self in the sentient.
"Later, through other teachings," means the teaching of con-
sciousness only. The one who receives instruction is able to enter
the absence of a self in the asserted dharmas. That is, if one thor-
oughly understands the arising of dharmas that resemble form,
etc., as the appearance of consciousness only, and that among these
there are not any dharmas with characteristics such as form, the
person who should receive the teaching of the absence of a self in
dharmas will be able to awaken to and enter I the teaching of I the
absence of a self in all dharmas.
I Question:] If one understands the nonexistence of the entirety
(saruathá) of dharmas and enters the absence of a self in all dharmas,
then consciousness only is [also, by implication,] ultimately non-
existent, so how can it be established?
[Reply:] It is not by means of realizing the nonexistence of the
entirety of dharmas that we speak of entering the absence of self of
[all I dharmas. However, when the absence of self of the dharmas of
self-nature (svabhcwa) and difference ( visera) that are imagined by
the ignorant are penetrated in this way, then it is referred to as
"entering the absence of self of dharmas." It is not called "absence
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Twenty Verses on Consciousness Only
398
Twenty Verses on Consciousness Only
399
Twenty Verses on Consciousness Only
400
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401
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402
Twenty Verses on Consciousness Only
perception such as form has already ceased. How can you admit
that at this time there is direct perception?
I The objector replies,] it is necessary that something that men-
tal consciousness is able to remember has already been directly
experienced I in the immediately antecedent mental moment], and
for that reason, it is certain that there is an object of perception
that has been experienced. He who sees this object of perception
admits that it is direct perception. From this, the principle of an
external object of perception that really exists is demonstrated.
[We reply,] the principle that one perceives that there is an
external object because it is necessary that there first be an expe-
rience and then a memory is not demonstrated. Why? A verse says,
As we have said, there is consciousness that resembles
an external object of perception,
And from this is horn a memory. (16a,ó)
The Treatise says, as we have said previously, even though there
are no external objects of perception, still, visual consciousness
(caksur- vijñána), etc., appears resembling an external object of
perception. Following this, at a subsequent stage, I the object of
perception( is associated with memory, and discriminating men-
tal consciousness appears resembling the prior object of percep-
tion. Then we speak of this [process! as remembering what has
already been experienced. Therefore, using a subsequent memory
to prove the real existence of an external object of perception that
was previously seen is not demonstrated.
I Counter- argument: I If it is just as in an awakened state as in
a dream that even without real objects of perception, conscious-
ness is still able to occur, then, just as ordinary people know that
dream objects of perception are nonexistent, why, when they are
awake, and it is so I that external objects are not real I, do they not
naturally know I they are unreal I? Since they do not naturally know
that waking objects are nonexistent, how, as in dream consciousness,
are real objects of perception all nonexistent? [Answer:[ Neither
is this demonstrated. A verse says,
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404
Twenty Verses on Consciousness Only
The Treatise says, just as the mental power of a demon, etc., causes
other sentient beings to lose their memory, have dreams, or bring
about such strange events as possession by evil spirits; or the
mental power of someone who possesses supernatural powers
causes another person to see many things in a dream, just as
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Twenty Verses on Consciousness Only
The Treatise says, if you do not admit that other sentient beings die
as a result of the dominant power of transformation of the conscious-
ness of another, how is it that the World- Honored One, in order to
prove that mental harm is a great offense, asked Upáli the house-
holder, "Have you ever heard why the Dandaka Forest, Mátariga
Forest, and Kalinga Forest were all made empty and solitary ?"
The householder answered the Buddha, saying, "Gotama, I have
heard that it was because of the mental anger of sage- immor-
tals (aranyabal." If you assert that spirits or demons, respecting
the sage- immortals and knowing their hatred [for the king], acted
to kill the species of sentient beings, and it was not a result of
mental anger Ion the part of the sage immortals], then why [did
the Buddha' introduce that [story) to establish mental harm as
having the nature of a major offense and surpassing physical and
verbal [offenses]? Consequently, you must realize that it is well
demonstrated that the death of sentient beings I in the story l re-
sulted only from the anger of the sage -immortals.
[Question:] if only consciousness exists, does knowledge of the
minds of others [really I know the minds of others or not? [We
reply,] if we agree, what is the error? [The opponent argues,] if
you are unable to know, how can you speak of knowledge of oth-
ers' minds? If you are able to know ) the minds of others,) then
406
Twenty Verses on Consciousness Only
407
Twenty Verses on Consciousness Only
408
Glossary
absence of self (andtman): The Buddhist teaching that persons neither pos-
sess nor are composed of any permanent self, person, soul, or substance
of any kind. Belief in a self is a delusion and the basis of all suffering.
See also self.
acquisition (prapti): A force possessed by humans that allows the residue
remaining from karmic deeds to adhere to a stream of consciousness
(q.v.) even though there is no self or being that could possess the
residue.
action (karma ): Karma consists of vocal or physical acts that are preceded
by intention or will and that always have consequences, fruit (phala).
aggregates (skandha): Buddhism usually talks about the five aggregates
which are the five mental and physical factors that make up the nomi-
nal person: (1) form, (2) feeling, (3) conceptualization, (4) volition (or
karmic predisposition), and (5) consciousness (q.v.). What we call a "per-
son" or "being" is just these five factors, without a sixth that might be
a self (q.v.), person, soul, being, etc.
aggregates that are grasped (upadana- skandha): The aggregates as objects
of clinging.
älava. See fundamental consciousness; store consciousness.
arhat: Someone who has attained the ultimate state of spiritual perfection
in Theravada (or Hinayana) Buddhism. The Buddha was an arhat but
also a perfectly enlightened one, which is two degrees higher. (In be-
tween is the pratyekabaddha Iq.v.I.) An arhat will not be reborn after
death, and in this life he is without any defilements.
attainment of cessation (nirodha- sa,nápatti): A meditative trance state
marked by the absence of normal thought and perception. See also
cessation of thought and feeling.
being without hope of nirvana (agotraka): A being born without the capac-
ity for enlightenment. They do not belong to the class (gotra) of people
who have such a capacity, according to the text. This doctrine was re-
jected by most Mahayana Buddhists.
409
Glossary
410
r
Glossary
cloud of the Dharma (dharma- meghd): The tenth of the ten (bodhisattva)
stages, in which the bodhisattva preaches the Dharma. See also ten
(bodhisattva) stages.
compassion. Sec immeasurable.
conceptualization (samjñd). See aggregates.
condition as (or in the form on perceptual object. See four conditions.
conditioned dharma (samskrta- dharma): A physical or mental element (such
as mind, visual organs, hatred, etc.) that is produced from the confluence
of several conditions. It is contrasted with unconditioned dharmas, such
as space and nirvana.
consciousness (vijñcza): One of the five aggregates (q.v.). In the system of
the present text, consciousness is divided into eight parts or functions,
namely, the first five sense consciousnesses (visual consciousness, etc.),
mental consciousness (q.v.), thought (q.v.), and the store consciousness
(q.v.) that is "perfumed" by karma and that stores the seeds of future
action.
consciousness as retribution (uipdka- uijfidna): Consciousness that originates
as the result of previous karma. Consciousness as the maturation of
seeds of new delusion.
consciousness only (rijñapti- mdtra): The central teaching of the present
text and the school of Buddhism that arose based on it, that nothing
exists but consciousness (q.v.) or mental constructs (vijñapti).
conventional truth (scnnurti- satva): Our experience is not real in the light
of the ultimate truth (q.v.). But it is real conventionally as far as our
nonreflective common sense sees it.
cultivation of mind (baduaazd): A synonym for meditation. Bhduand is
the repetitive contemplation of some insight or truth that one has
discovered.
delight in the success of others. See immeasurable.
destination (gall): A realm where one is reborn. Buddhism recognizes five
or six, i.e., the human world, the world of animals, the world of gods,
( sometimes) the world of titans, the world of hungry ghosts, and hell.
dharana. See Translator's Introduction, p. 5.
dharma/Dharma. See Translator's Introduction, p. 5.
Diamond -like Sn omit t (uajropanza- samdclhia: A state of meditative trance
that is unbreakable.
411
Glossary
412
Glossary
forms of birth (yoni): One may be reborn from a womb, from moisture, from
an egg, or through spontaneous miraculous rebirth.
four conditions: (1) Condition as cause (hetu- pratyaya), the most important
(there are six kinds; see the text); (2) condition as (or in the form of)
perceptual object (dlarnbana- pratyaya), the mental image erroneously
thought to be an external object serving as the source for conscious-
ness of an object; (3) dominant condition (adhipati- pratyaya), which
leads a condition as cause to exercise its efficacy; and (4) immediately
antecedent condition I samunantara- pratyaya), whereby, in a constant
state of momentariness, the instantaneous state of a thing causes its
immediately subsequent state.
four noble truths: (1) All worldly life is suffering; (2) the cause of suffering
is desire; (3) desire can be overcome; and (4) the way to overcome de-
sire is the eightfold path (right view, right thought, right speech, right
action, right livelihood, right vigor for effort, right mindfulness, and
right concentration).
fruit of retribution (vipdka- phala): One of five kinds of fruits or results of
preceding conditions.
fundamental consciousness (miala- vijñiana): Same as the (!rive or store con-
sciousness (q.v.), i.e., the eighth consciousness, which stores the seeds
of future karma, delusions, and enlightenment. It is so called because
it is the latent source of karmic conditioning for the active conscious-
ness. See also store consciousness.
fundamental passions (mala- blesa): The three fundamental passions are
craving, hatred, and delusion. See also passions.
good discernment (.sûdhumati): One of the ten [ bodhisattva] stages (q.v.).
grasped (grdhya is One of two basic aspects of consciousness (q.v.), the other
being the grasper (q.v.). What appear to be really existing external
objects are merely images within consciousness. One part of conscious-
ness is the grasper, or perceiver, the other is the object, the grasped
aspect of consciousness.
grasper (grdhaha): The active aspect of consciousness, which perceives seem-
ingly real external objects. See also grasped.
great awakening (mahä- bodhi): The achievement of enlightenment and
Buddhahood. See also bodhi.
great compassion (mahia- harun.ä): The compassion of bodhisattvas and Bud-
dhas, which is boundless and impartial, in comparison with the corn
passion of ordinary people.
413
Glossary
414
Glossary
415
Glossary
416
Glossary
417
Glossary
418
Glossary
419
Glossary
420
Glossary
421
Glossary
ultimate truth (paramdrtha- salya): The real truth about anything, as op-
posed to conventional truth (q.v.).
unassociated dharmas (aiprayuhia- sa {nsledra): Factors not associated with
consciousness, such as birth, generic similarity, the samddhi of cessation,
etc.
ungraspable (anupalabdha): Beyond understanding.
universal mental activity (sarvatraga- caitta): Mental activities that accom-
pany all states of mind.
unshakable (amid): One of the ten [bodhisattva] stages (q.v.).
Vasubandhu (fi. ca. 300 -400): An early Indian Mahayana teacher who was
the author of many important texts. He is considered the founder of
the Yogncara (q.v.) school.
vehicle (ydna): One of the three main classifications into which Buddhist
schools are divided (1) the Theravada, often referred to as Hinayana
( "Small Vehicle "), (2) the Mahayana ( "Great Vehicle "), and (3) the
Vajrayana ( "Adamantine Vehicle ").
view (drsti): "View" always means "false view" in Mahayana Buddhism.
Any view is by definition an incorrect perception of events.
view of self (atma- dlsti): The erroneous belief that one is, or has, a self',
person, being, soul, or substance. According to all Buddhist schools,
this is the fundamental delusion and source of all suffering. See also
self; self- nature.
vital principle (jicitendriya): The life force that, when present, marks a
being as alive.
volition (cetand): A deliberate choice to do something. Karma, or morally
charged action, is always preceded by volition.
YogAc:xra: A Buddhist school, founded in the fourth century by Vasubandhu,
which advocates the doctrine of "mind only."
422
Selected Bibliography
I. English
Anacker, Stefan, trans. and ed. Seven Works of Vasubandhu. Delhi: Motilal
Barnarsidass, 1984.
Chatterjee, K. N., trans. Vasubandhu's Vijnapti- matrata- siddhi with
Sthiramati's Commentary: Text with English Translation. Varanasi:
Kisher Vidya Niketa, 1980.
Dasgupta, Surendranath. Indian Idealism. Cambridge, England: Cambridge
University Press, 1962.
Ganguly, Swati, trans. Treatise in Thirty Verses on Mere consciousness: A
Critical English Translation of Hsuan Tsang's Chinese Version of the
Vijnapiinzatratatrinzsilza with Notes from I) /zarnzapalas Commentary
in Chinese. Delhi: Motilal Barnarsidass, 1992.
Hamilton, Clarence H., trans. Wei Shih Er Shih Lun: The Treatise in Twenty
Stanzas on Representation Only. American Oriental Series, vol. 13. New
Haven, Connecticut: American Oriental Society, 1938.
lnazu, Kizo. "The Concept of Vijñapti and Vijñ.ina in the Text of Vasu-
bandhu's Vinzsatika- uijzìapti- nzñtratei- siddhi." Indogaku BukkyO -gaku
Kenkyu 15.1 (1967/.
Katsumata, Shunkyo. "Vijizaplinzátralcisiddhi and theBuddha- b/zumi- sutra."
Indogaku Bukkyo -gaku Kenkyu 7.1 (19581: 13:22.
Kochumuttom, Thomas A. A Buddhist Doctrine of Experience: A New Trans-
lation and Interpretation of the Works of Vasubandhu the Yogacarin.
Delhi: Motilal Banarsidass, 1984.
Nagao, Gadjin. Madhyamika and Yogacara: A Study of Mahayana Philoso-
phies. Edited and translated by L. S. Kawamura. Albany, NY: State
University of New York Press, 1991.
Paul, Diana Y. Philosophy of Mind in Sixth- Century China: Para.marth.a's
Evolution of Consciousness. Stanford, CA: Stanford University Press,
1984.
Powers, John. The Yogacara School of Buddhism: A Bibliography. ATLA
Bibliography Series, No. 27. Metuchen, NJ: Scarecrow Press, 1991.
423
Bibliography
II. French
Levi, Sylvain. Un système de philosophie boudhique: matériaux pour l'élude
du système Vijñaptimcztra. Paris: H. Champion, 1932.
Poussin, Louis de la Vallée, trans. Vijñaptinzdtratd: La Siddhi de Hivan-
Tsang. Paris: Librairie Orientaliste Paul Geuthner, 1928.
III. German
Jacobi, Hermann, trans. Trio rotkauijaupti des Vasubandu: Mit Bhasya des
Acarya Stlziramati. Stuttgart: Kohlhammer, 1932.
IV Japanese
Fukaura, Seibun. Yuishiki Baku kenkyd. 2 vols. 2d ed. Tokyo: Nagata Bunshb
Do, 1963.
Hsüan- tsang. Ch'eng wei -shih lun. Vol. 31, no. 1585 of Tais/id shinshü
daizdkyd.
K'uei -chi. Ch'eng wei -shilz lun shu -chi. Vol. 43, no. 1830 of Taisho shinshü
daizokyd.
424
Index
425
Index
426
Index
427
Index
173- 174, 176, 181, 185, 251, 255, 271, 287 -288,
187, 195, 210, 231, 240, 291 -292, 309, 323 -324,
242 -243, 250 -256, 328, 329, 336, 344 -345,
257 -259, 261, 264, 359, 362 -363, 367
267 -268, 270 -271, immediate 251, 255
273 -279, 284, 297 -298, of mental activity 106 -108,
302, 355 -356, 359, 222
365 -367, 382 not resulting from discrimina-
attracting 57, 252, 258 tion 287, 344 -345
condition as 52 -53, 55, 57, resulting from discrimination
60, 114, 126, 144, 242 -243, 92, 287, 292, 324, 336,
253 -255, 259, 264 -265, 344- 345
274 -275, 284 resulting from the absence of
of existence 265 conditions 37 -38, 97
generating 253 -256 characteristic(s) 16 -17, 23,
instrumental 253 -256 26 -27, 29, 31, 33 -34, 37,
nonopposing 253, 258 42, 45, 47 -48, 53 -58,
opposing 252 60 -62, 64, 69 -71, 74, 77,
particular 252, 258 86, 93, 96, 104, 113, 130,
productive 57, 251, 254, 258 136, 145, 153, 157 -160,
projecting 251, 253 -254, 164-165, 168, 170,
258 172 -175, 178 -181, 185,
remaining 253 -254, 256, 188, 191, 194 -197,
267 199 -204, 206 -207,
single 20, 57 209 -211, 213, 221, 229,
ten 250 -256, 259, 271 231, 233-235, 237 -238,
celestial(s) 30, 35, 65, 89, 102, 240, 242, 248, 250, 267,
124, 137, 150, 155, 161, 269 -270, 272, 274, 283,
169, 221, 223, 224, 235, 285 -288, 290, 295, 297-
245, 272, 394 298, 301 -304, 306 -314,
consisting of thought 224 318 -319, 322 -323,
unconscious 89, 102, 150, 327 -329, 334, 336, 338,
221-222 341, 343 -344, 347 -348,
who are oblivious in their 352, 355 -356, 358 -360,
play 124, 169 362, 364 -365, 370,
cessation 13, 15, 33 -34, 396 -397, 399, 401 -402
37 -39, 43, 67, 75 -78, characteristiclessness 329, 336
83 -85, 87, 90 -92, 97, Ch'eng wei -shih lun (text)
103-108, 113, 122, 129, 1 -4,6
139 -143, 149, 156, 188, Citrabhánu (Buddhist teacher)
193, 195 -196, 208 -209, 1 -2
222 -224, 226 -227, 235, class 37, 51, 72, 78, 80, 91, 134,
428
Index
429
Index
430
Index
321 -322, 328 -329, 332, defilements 53, 140 -159, 182,
336, 343, 369 185, 341, 364
discursive 224, 250 adventitious 53
of nonestablished truth 308 deity 20
of the truths 196 delight 89, 159-164, 166, 173,
continuity 76, 78, 86, 100, 204, 177, 180, 190 -191, 193,
256, 263, 391, 396, 404 -406 224, 249, 328, 343
of birth and death 263 delusion(s) 10, 13, 22, 48,
of cause and effect 78 84 -85, 130 -131, 134, 145,
one's own 256 147, 160, 167, 177,
convention of reason 231 190-193, 195, 197-199,
covetousness 73, 108, 132 201. -205, 207, 209 -211,
craving 70, 107, 131, 134 -136, 213, 239, 268, 282, 300,
147, 160, 166, 169, 172, 324 -331, 338 -339, 404
177, 180, 185, 188 -195, two 324 -331
197 -200, 203 -205, desire 20, 31, 67, 70, 72, 82, 89,
207 -208, 215, 218, 222, 99, 101 -102, 117-118,
224, 273, 299 -300, 317, 132-133, 136, 138-139,
326, 363 158 -160, 165 -166,
cultivation 14, 39, 55, 131, 169 -174, 180 -181,
143, 148, 159, 176 -178, 183-184, 189, 191 -193,
184, 186, 194 -195, 209, 195, 202, 208, 210,
217, 223 -226, 265, 215 -217, 223, 225 -226,
272 -274, 297 -298, 300, 228, 245, 249 -250, 268,
313, 315, 317, 319, 300, 306, 309, 317, 330, 348
321 -322, 325 -327, desirelessness 292
331- 333, 336, 338, 350, destination 48, 394
353, 355 Dharma 5, 11, 51, 54, 79, 87,
174, 175, 198, 199, 200,
D 217, 240, 296, 297, 311,
Darstántika (school) 92 312, 315, 316, 317, 327,
deceit 206 -208 334, 341, 355, 356, 358,
defiled 53, 66, 72, 81, 94, 125, 359, 361, 365, 366, 382
131 -141, 145 -147, cloud of 316, 349
149 -151, 156, 174, 177, nature 365, 368
180 -182, 185 -186, 189, rain of 348, 353
197, 199 -207, 211 -212, Dharma body(ies) 315, 316,
216, 218, 224, 237 -238, 352, 353, 355, 360 -366, 383
243, 245, 252, 271 -273, of enjoyment 360 -361, 363,
285, 288, 314, 324 -325, 365
335, 338 -339, 351, 366 for the enjoyment of others
353, 361
431
Index
432
Index
433
Index
434
Index
435
Index
266, 270 -273, 275 -276, 140, 143, 148, 159, 168,
282, 299 -300, 324 -325, 177, 184, 186, 194, 201 -202,
407 209, 217, 225, 249, 265,
associated 147, 195 272 -274, 297, 300, 302,
isolated 147 304 -313, 321, 323 -324,
special 146 -147, 195 331 -333, 335, 338, 349 -350
imagination 10, 13 -14, 39, 60, eliminated by 194, 209, 273,
66, 234, 236, 241 -242, 274, 310, 333, 338
259 -261, 265, 273, 281 -284, intention 28, 101 -102, 128,
289 -299, 306, 314 199, 315, 319, 324 -325, 329
false 14, 234, 236, 242, investigation(s) 106, 133, 169,
281 -282, 283, 289, 314 171, 211, 282, 302 -304,
immaculateness 315, 124 -127, 317, 341, 408
148, 228, 244 -246, 251, four 302
255, 259, 275
immovable 38, 79, 316 J
impermanence 286, 291 Jain (religion) 23
imperturbability 344 -345 Jinamitra (Buddhist teacher) 1
impressions 10, 30 Jinaputra (Buddhist teacher) 1
impurity 54, 67, 80, 82, 90, 96, Jñánacandra (Buddhist teacher)
103, 108, 122, 152, 158, 209, 1
222, 247, 271, 291, 312, 328,
350, 355, 359 K
and purity 122, 291
and unwholesomeness 3 karma 5, 9, 28, 46, 48, 65 -66,
stage of 67 71, 78, 84 -85, 94, 96 -99,
indication 28 109 -110, 113, 118, 120,
bodily 28 137, 148, 160, 162, 185, 187,
non- 28 191, 223, 235, 256, 263, 266
vocal 28 leading to a specific form of
indifference 71, 82, 101, 138, rebirth 46
160 -162, 164 -165, that fills out the details 46
179-182, 191 -192, 200, karmic predispositions 12, 69,
206 -207, 214, 249, 274 110, 193 -194
indolence 134 -137, 177, 203, king 29, 121, 128, 141, 149,
205 301, 320 -321, 335, 349
innate 13 -14, 39, 50, 52 -54, knowing
56, 80, 95, 131 -132, 140, inaccurate 135 -137
161, 176, 188, 190 -195, 205, incorrect 135, 204 -205
209, 226, 247, 265, 273, 305, knowledge 13, 20, 31, 42, 79,
325 -331, 336 82, 94, 125, 130, 140 -141,
insight 14, 30, 86, 88, 119, 131, 143-145, 147, 154, 164,
436
Index
167, 171, 176, 184, 217 -218, of species vis -à -vis suffering
225, 235 -237, 244 -245, 309
272, 278, 282, 284-286, subsequently acquired 217,
288 -290, 293, 298 -299, 225, 284 -286, 307 -308,
301 -304, 306 -321, 310 -312, 317, 320, 351 -352
330 -332, 334, 337 -338, that has substance as an
347 -352, 355 -366 object 20
of achieving the task 348, superior 79, 304
350, 352 -353, 356, three kinds of 337
361 -362, 364, 366 of true no self 140
analytical 316, 330, 334 true suchness that is the
conventional 42 support of mastery of 334
correct 217 -218, 237 -290, two kinds of superior 79
309 of wonderful observation
of dharmas 308, 330 -331 348, 350, 352, 356, 361
four kinds of 235 -236, Ksudravastuka (text) 205
348-350,359 -362 K'uei -chi (Buddhist teacher) 2,
imageless 278, 318 6, 389
of images of different
consciousnesses 235 L
inferior 303, 358 land(s) 64, 247, 283, 311, 329,
internal 308 334, 347 -348, 351 -352,
means of 144-145, 164, 284, 356 -357, 359, 361, 365 -367
402 bodies and 247, 283, 347,
mirror 82, 125, 142, 244, 347, 351, 366 -367
349, 351 -352, 361 -363, 365 immaculate 365
nondiscriminating 286, 307, pure 352, 361, 365
313 -314, 316, 320, language 29, 38, 330
337 -338 Larikeivatára Sútra 50, 64, 86,
nondiscriininative 235, 404 145, 218, 231, 234
patience regarding of dharma learner 81, 110, 143, 148, 152,
vis -à -vis 309 159, 172, 184, 194, 209, 217,
of perfecting the work 154, 224, 272, 342
184
learning 78 -81, 90, 93, 217,
pure subsequently acquired 317,320 -322
284
threefold 320
regarding dharmas vis -à -vis liberation 11, 151, 157, 172,
suffering 309 178, 187, 193, 217, 235, 250,
of sameness 125, 130, 141, 277, 292, 297 -298, 302,
143, 348 -349, 351, 353, 308 -310, 315, 323, 333,
357, 361 -363, 365 340, 349, 358, 360, 369
of species 308 -309
437
Index
438
Index
439
Index
three 85, 134, 151, 156 -157, 105, 107, 111, 114, 116,
215, 281, 287 -288, 119, 121 -125, 128 -131,
290 -295 133 -139, 143, 145, 148, 151,
naturelessness 294 -296 153 -159, 162 -172,
negligence 178, 203 174 -176, 179 -182, 184,
neither learner nor post- learner 187, 189-194, 196 -198,
184, 194, 209, 224 200 -204, 207 -209, 211,
nirvana 13, 15, 50 -51, 55 -66, 214 -216, 225, 228 -229,
72, 81 -87, 93 -94, 103, 108, 231, 234 -239, 246 -248,
110 -111, 150, 187, 224, 255, 259 -261, 265, 268 -270,
227, 244, 277, 293, 299, 273, 275, 278, 282 -286,
314, 319, 327, 331, 337, 288, 293, 299, 303-304,
340 -345, 348, 353, 357, 359 306 -308, 310 -312,
nonabiding 344 320 -321, 333, 337, 347,
parinirvdna 327 350 -352, 356 -357, 359, 369
that is intrinsically pure by apparent tangible 396
nature 341 of attachment 47
with no fixed abode 319, 342, common 121 -122, 129
348 contemplated 167, 169
with remaining support 341 dream 211, 235, 237, 403
without remainder 81 -82, external 10, 39, 41, 62, 129,
110, 277, 342 -343 133, 135, 163, 234, 237 -239,
nonacquisition 29 -30 247, 333, 369, 391 -392,
nonconceptualization 106, 109, 398 -399, 402 -405, 407
149, 222 four kinds of 169 -170
noncraving 175-180, 185 internal 67, 135, 247, 369
nondelusion 175-177, 180, material 116, 164, 239
185, 202, 211, 282, 300 of perception 61, 63, 65, 70,
nonharming 176, 179 -182 72, 247, 391 -393, 396,
nonhatred 175 -176, 179 -180, 398 -399, 401 -405,
185, 317 407- 408
nonobstruction 252 perceptual 65, 67, 148, 171
nonreturner 225 -226, 269, 272 sense 154
nutriment(s) 69, 101 -103 six kinds of 154
four 102 -103 special 72, 82, 194, 398
specific 134, 136, 137 -138,
o 158 -159, 169 -172, 181,
object(s) 10, 13-14, 17, 20, 184, 192, 207, 215, 308, 379
22-26, 29, 32, 36, 39-42, supporting 107
45, 47, 49, 60-68, 70-74, obstacle(s) 51, 55, 73, 78 -79,
76, 82, 86, 89-91, 97-102, 82, 86, 134, 138, 140, 144,
167, 179, 256, 276 -278, 290,
440
Index
298 -301, 305, 307 -308, material 18, 21, 66, 81, 83,
313 -315, 318, 323 -333, 86, 97, 117 -121, 129, 154,
335 -337, 339 -345, 347, 246, 364
349, 352, 360, 362 mental 128
of the activity of coarse physical 22, 60
characteristics 328 sense 17, 22, 66, 90, 96,
of the activity of subtle 104 -105, 123, 154
characteristics 328 sex 162
of the activity of the subtle six 152 -153, 251
passion 326 visual 74, 116, 117, 155
to boclhi 345 other shore 318
consisting of the quality of outflow 140, 334
being an ordinary 324 pure 140
of passion 7, 79 true suchness that is the
subtle 326 supreme 334
ten 318, 324
to that which is to be known P
51, 55, 78, 144, 276 -278, part 10, 21 -22, 26, 39, 48 -49,
290, 299 -300, 314, 55, 60 -64, 67, 84, 89, 100,
325 -326, 327 -333, 337, 104, 117, 122, 128 -129,
342, 344-345, 347 151, 155, 157, 161, 165,
two 5, 55, 276, 278, 290, 174, 190, 193, 196 -201,
300 -301, 307, 313 -314, 203 -205, 207, 209, 211, 213,
318, 323 -324, 327 -328, 227, 229, 233, 236 -238, 240,
331 -332, 335 -337, 242 -243, 246 -248, 260,
339 -340, 345, 360, 362 263, 269 -270, 272 -275, 278,
obstruction 252, 348 283 -286, 289 -299, 306 -312,
ocean 86, 228, 369 316, 325 -330, 348, 364,
old age and death 268, 270, 369 -370
274 -275 seeing 26, 49, 61 -64, 117,
once returner 9 129, 151, 155, 233, 236,
oneness 231 242, 247, 260, 284, 286,
of subject and object 231 289, 306 -310, 348, 369
organ 17 -18, 21, 25, 42, 60, 66, seen 49, 61-63, 67, 117, 151,
68, 74, 81, 83, 86, 90 -92, 196, 233, 238, 246, 260,
96 -97, 104 -105, 115 -123, 283-284, 289, 307, 348,
128 -129, 148, 152 -155, 162, 364, 369 -370
165, 167, 220, 228 -229, 246, self - authenticating 62, 307,
251, 269 -270, 350, 352, 309
356 -357, 359, 364, 402 passion(s) 15, 36, 51, 53, 78 -80,
bodily 18 88, 109-111, 131 -141,
impure 246, 350
441
Index
442
Index
443
Index
444
Index
retribution 28, 32, 45 -46, 156 -158, 167 -171, 178 -179,
48 -49, 51 -52, 55, 58 -59, 181, 183, 192 -193,
61, 64 -67, 71 -73, 79, 203 -204, 207 -208, 210, 216,
81 -82, 94 -98, 100, 221 -227, 235, 250, 271,
103-104, 113, 116, 118, 274, 276 -278, 303 -304,
120 -121, 125, 132, 139, 315, 317, 319 -322, 324,
143-144, 161 -163, 176, 326 -327, 331 -333,
216, 222 -223, 228, 241, 335-336, 339-340, 343,
246, 253, 256 -258, 348 -350, 356
263 -265, 267 -268, 271, of cessation 67, 90, 103, 105,
276 -279, 299 -300, 320, 109, 122, 139 -143, 224,
343, 349 -350, 405 226 -227
born of 46, 49, 94, 97, 144, mindless 98, 108
216, 222, 256, 300 non- 183
cause as 257 of nonconceptualization 106,
energy of 45 109, 149
fruit of 28, 48, 52, 144 pure 276 -278
habit energy of 45 -46 superior 235, 271, 277, 315,
mind as 94 -97, 100, 125 326
results as 264 -265, two 32, 149, 222
267 -268, 272, 276 unconscious 102, 105, 222
results of 46, 48, 71, 278 samanantara 115, 126, 261,
seeds of 49 275
root(s) 88, 90, 108 -109, 122, Samdhinirmocana Sútra 86,
166, 175 -179, 182, 186, 203, 234, 319
220, 241 -243, 248 -250, Samghabhadra (Buddhist
259, 263, 267, 279, 297, teacher) 70
305, 310, 312 -314, 324, Samkhyas (school) 16, 18, 22,
335, 338 -339, 365 53, 85
three 175, 177 -179, 182, samsára 72, 83 -84, 87, 89, 94,
203 223, 239 -240, 263, 314,
319, 328, 337, 339, 340,
s 342 -344, 357, 369
saint 78, 81, 148, 186, 224, long night of 239
227, 272, 278, 323, 341, 359 Sarvástivádin (school) 29 -35,
sainthood 30 76, 89, 93, 102, 104, 111,
Sákyamuni (Buddha) 208 150, 166, 243, 323
samádhi 5, 28, 32, 66 -67, 70, satháya -drsti 299
82, 90, 92, 95, 98 -99, Sautrántika (school) 25, 78,
102-105, 107-109, 122, 90 -91, 105, 107 -108
133 -136, 138 -143, 149, Savitarhabhúmi (chapter of the
Yogacarabhumi Sastra)
445
Index
446
Index
74, 85, 90, 92, 96, 101, 102, sorrow 160 -163, 172, 184,
104-105, 107-108, 114, 190 -192, 206 -207, 214,
116 -118, 121, 123, 146, 217, 250
148-149, 153 -154, faculty of 161 -162, 172
159 -160, 162 -164, 168, sovereign 30, 121, 125, 127,
172, 174, 177, 182, 212, 206, 215
227 228, 237 -238, space 11 -12, 15, 20, 27, 37 -38,
257 -258, 267, 269 -270, 61, 67, 74, 97, 102, 110, 168,
281, 295, 342, 351 -352, 285, 287, 295, 316, 341, 348,
356 -358, 367, 395 -398 362, 365, 401
base(s) 9, 36, 39 -40, 51, 66, species 41 -42, 45, 56 -57, 60,
101 -102, 114, 116 -118, 71, 90 -93, 96, 98, 110, 115,
121, 148, 227, 237, 238, 125 -127, 138, 155, 157, 171,
267, 269 -270, 281, 295, 182, 184, 205, 211-213,
351, 356 -358, 367, 215, 220, 228-229,
395 -398 243-244, 246, 252, 254,
hase for dharmas 66 256, 259, 308 -310,
base of form 101 . 333 -334, 350, 357 -358,
base of tangibility 227 361 -362, 364, 393, 406
faculties 17 different 110, 126, 243
field(s) 9, 36, 39, 51, 102, 117, moral 57, 90, 138, 155, 157,
267, 281, 295, 356 -359, 367 358
serenity 178, 182 -184, previous 125
201 -202, 215 same 57, 60, 92, 115, 127,
shame 72, 135, 174 -176, 182, 182, 205, 229, 243 -244,
199, 335 252, 256, 259, 357
shamelessness 135, 155, 174, single 56, 71, 91, 96, 98
197, 200, 205 speech 31, 35, 103, 106, 133,
signlessness 292 135, 154, 158, 217, 250,
similar /similarity 19, 23, 25, 317, 325, 335, 348, 352,
30 -31, 45, 50, 52, 56, 363 -364, 405
60 -62, 64, 68, 70 -71, 73, sprout 74, 115, 148, 270
74, 109, 114 -115, 123 -127, Srisena (Buddhist teacher) 50
149, 153, 196, 213, 219 -220, stage(s) 29 -30, 32, 39 -40, 48,
228, 229, 241, 244 -246, 53 -54, 56, 66 -68, 78 -81,
251, 255 -259, 264, 275, 367 84, 90, 93, 102, 106,
simultaneity 115, 152, 163, 109 -110, 117 -118, 123,
227, 267, 323 130, 138-139, 143-144, 149,
skill in means 305, 317, 319 159, 163, 170 -171, 179,
sloth 210 -217, 226 -227 183 -184, 191, 193-194,
solidity 18, 33 196, 208, 210, 213, 216 -217,
son of a stone woman 19 221 -227, 243 -246, 250,
447
Index
448
Index
449
Index
450
Index
451.
Index
Y
Yoga masters 26
Yogácára 115, 118 -120, 124,
127, 129, 132, 135-136,
141, 147, 151, 156, 158,
163, 169, 175 -176,
182 -183, 191, 203 -206,
213, 226, 244, 250, 255,
269, 273
Yogácárabhúgìni Sastra 69,
121, 176, 183
452
A List of the Volumes of
the BDK English Tripitaka
(First Series)
Abbreviations
Ch.: Chinese
Skt.: Sanskrit
Jp.: Japanese
Eng.: Published title
T.: Taisho Tripitaka
29 -I Ch. Ta- fang kuang - yuan- chio hsiu- to -lo- liao -i -ching 842
( h" flllit1IMETZifil )
29-II Ch. Su-hsi-ti-chieh-lo-ching ( AMMO@ ) 893
Skt. Susiddhikaramahátantrasadhanopayika-patala
48, 49 Ch. A- p`i- ta- mo -chü- shê -lun (P itìtJ 114 : ) 1558
Skt. Abhidharmakosa- bhásya
Skt. Ratnagotravibhágamaháyánottaratantra-'sástra
63 -III Ch. Chin - kang - ting- yü- ch`ieh- chung- fa- a- nou -to- 1665
lo- san -miao - san- p`u -t`i- hsin -1 un
( &49flltit4imiti (ßu1 1/gEE .-.= # ills )
70-III Ch. Hsiu -hsi -chih- kuan- tso- ch`an -fa -yao 1915
( )
73-II Ch. Liu- tsu -ta- shih- fa- pao -t`an -ching 2008
( )
73 -III Ch. Huang -po- shan -tuan- chi- ch`an- shih- ch`uan- 2012A
hsin -fa -yao (sti lL 1glifg nlii Y /1- c )
73 -IV Ch. Yung- chia- chêng- tao -ko (AcV4 2.11k ) 2014
74 -I Ch. Chin- chou lin- chi- hui- chao- ch`an- shih -wu -lu 1985
(& I4A iffliAn Cñx )
Eng. The Recorded Sayings of Linji
(In Three Chan Classics)
76 -VIII Ch. Yu- fang- chi- ch'ao: Tang- ta -ho- shang -tung- 2089 -(7)
chêng- ch`uan ( -)-12,k).>: J } fli
tiE- {E )
Eng. The Great Tang Dynasty Record of the Western Regions
77 Ch. Ta- t` ang- ta- tz`ú- ên- ssú- san- ts`ang -fa -shih- 2053
ch`uan ( )(J 8.11 iì2<Efi4 )
Eng. A Biography of the Tripitaka Master of the
Great Ci'en Monastery of the Great Tang Dynasty
96 -II Jp. Dai- jó- hos -só- ken jin -shó O A #fa6Jf4: ) 2309
98 -II Jp. Ben - ken - mitsu- ni- kyo -ron (}`I IÂ : Ña, ) 2427
98 -VI Jp. Go- rin- ku- ji- myo -hi- mitsu -shaku 2514
(E :alt:4 -1# ,e W IN )
98 -VII Jp. Mitsu- gon -in- hotsu- ro- san -ge -mon 2527
( ;11 k3C )
104 -II Jp. Sen - chaku- hon- gan -nen- butsu -shü 2608
Ar4
( fib )
Eng. Senchaku Hongan Nembutsu Shú
105 -I
105 -II
Jp.
(±E)
Ken- jó -do- shin jitsu- kyó- gyó -shb- mon -rui
107 -III Jp. Map- pö- tó- my5 -ki ( * viime,) 1434-
Eng. The Candle of the Latter Dharma
107-IV Jp. Jü-shichi-jó-ken-pó ( -F-L1trtM ) Jan