八識規矩補註 2

English (machine translation) 2

Language: English

2.1

Supplementary notes by Dharma Master Putai of Lu'an, Ming dynasty

2.2

The image with real base, being obscured, extends to both consciousness and original base.

This states that the seventh [consciousness], among the three natures, is solely of the avyākṛta nature, and among the four natures it is nivṛtāvyākṛta. (These "four" are fully present in the desire realm, while the upper two realms have only three, because the unwholesome is excluded. "Covered" refers to defiled dharmas, because they obstruct the noble path and can veil the mind to make it impure. Because this is neither wholesome nor unwholesome, it is called avyākṛta.) This is because its nature is neither beneficial nor harmful, and because it is constantly accompanied by the four afflictions. Therefore it is said [to be nivṛtāvyākṛta]. As for the four afflictions, they are self-delusion (meaning ignorance: being foolish about the characteristic of a self and confused about the principle of selflessness; hence called self-delusion); self-view (meaning ātmagrāha: falsely calculating non-self dharmas to be a self; hence called self-view); self-conceit (meaning arrogance: relying on the apprehended self to make the mind haughty; hence called self-conceit); and self-love (meaning self-greed: generating deep attachment to the apprehended self; hence called self-love). This consciousness, among the three realms [of objects], grasps solely an image with real base, because mind grasps mind, the explanation of which was seen above. The former word "mind" designates the darśanabhāga, and the latter word "mind" designates the original referent. Because this nimittabhāga arises bearing the original referent, it is called [an image] with real base. Someone may ask: "This nimittabhāga also arises bearing the darśana[-bhāga]; why not call it a realm that bears the subjective mind?" It is not so in order to avoid confusing it with the solitary image [realm].

2.4

Following conditions, it grasps a self; its pramāṇa is fallacious.

2.5

Following the darśanabhāga of the eighth [consciousness] that it cognizes, this seventh consciousness grasps it as a self. "Grasping" means clinging and adherence. Because this consciousness is endowed solely with the innate two grasps of self and dharmas, arising spontaneously, these are not the conceptually differentiated two grasps of self and dharmas. Why is this? Because they do not arise through forceful deliberation and calculation. Among the three pramāṇas, it is solely fallacious cognition; because it does not know in accord with the objective realm and constantly calculates erroneously, it is fallacious cognition.

2.6

Eight great [secondary afflictions], the sarvatragas, wisdom of the viniyatas, / Greed, delusion, self-view, and conceit accompany it.

2.7

This speaks of the caitta dharmas of the seventh [consciousness]. When this consciousness cognizes an objective realm, it is accompanied by eighteen caittas in total: eight great secondary afflictions, five sarvatragas, wisdom among the five viniyatas, and the four dharmas of greed, delusion, [self-]view, and conceit among the mūlakleśas. Why is it not accompanied by the others? Because they are mutually contradictory. Why? Desire hopes for an unattained agreeable state; this consciousness spontaneously cognizes an already attained state and has nothing to hope for, so there is no desire. Firm resolve ascertains an unpredetermined state; this consciousness from beginningless time constantly cognizes a determined matter that has already been ascertained, so there is no firm resolve. Mindfulness only recalls previously practiced matters; this consciousness constantly cognizes a presently experienced realm and has nothing to recall, so there is no mindfulness. Meditative concentration solely binds the mind to concentrate on a single realm; this consciousness spontaneously cognizes differently from moment to moment, and since it is not focused on one, there is no meditative concentration. Wisdom is precisely self-view, which is distinguished separately among the fifty-one caittas; thus this consciousness is endowed with self-view along with wisdom. The wholesome is pure, so it does not accompany this consciousness. Although the root and secondary [afflictions] total twenty-six dharmas, since it is accompanied by self-view, through view's definite judgment doubt has no room to arise; and because it is attached to the self in love, anger cannot arise; hence it is accompanied solely by four afflictions. The ten minor secondary afflictions such as wrath are coarse and agitated in their active forms, while this consciousness is subtle and deliberative, so it is not accompanied by them. The two medium secondary afflictions are solely unwholesome, whereas this [consciousness] is avyākṛta, so it does not correspond with them. Some say that "this consciousness does not correspond with the great secondary afflictions"; [however,] if there were no torpor, it would be uncertain whether there is unfitness; if there were no restlessness, there would be no turbulence, and it would then be like the wholesome and not in a defiled state; if there were no distraction in a defiled mind, it would not be a wandering, non-defiled mind; if there were no forgetfulness and incorrect knowing, how could afflictions arise visibly? Therefore, the defiled manas definitely arises in correspondence with all eight secondary afflictions. As for the four aniyatas: remorse is repentance over past actions; this consciousness spontaneously and constantly cognizes the present realm rather than past karma, so there is no remorse. Sleep necessarily relies on heaviness and obscurity of body and mind, temporarily arising at times through the power of diverse external conditions; this consciousness from beginningless time is of a uniform kind that grasps internally without relying on external conditions, so sleep does not exist [here]. Investigation and analysis both operate dependent on the external sensory door, inferring shallowly or deeply and issuing coarse or subtle speech; this consciousness operates dependent solely on the internal door, uniformly grasping a self, so it is not accompanied by them. Therefore, it is said that they are mutually contradictory.

2.8

Constantly examining and deliberating, accompanied by the self.

2.9

This means that this consciousness constantly and persistently investigates, scrutinizes, and deliberates upon the darśanabhāga of the eighth [consciousness] as a self; hence it is stated as such. As for "constantly" and "examining," they are distinguished among the eight consciousnesses according to four propositions: 1. Constant but not examining, which refers to the eighth consciousness, because it does not grasp a self and is without interruption; 2. Examining but not constant, which refers to the sixth consciousness, because its grasping of a self has interruptions; 3. Both constant and examining, which refers to the seventh consciousness, because its grasping of a self is without interruption; 4. Neither constant nor examining, which refers to the first five consciousnesses, because they do not grasp a self. Thus Bodhisattva Dharmapāla said: "The fifth and eighth have neither dharma nor person; the two consciousnesses, the sixth and seventh, are extremely balanced." This is just it!

2.10

Sentient beings are constantly sunk in stupor day and night.

2.11

Because this consciousness constantly grasps a self, sentient beings continually dwell in the long night of saṃsāra without being aware of it, since it constantly arises together with the four afflictions and the eight great [secondary afflictions].

2.12

The four afflictions and eight great [secondary afflictions] arise in correspondence.

2.13

This line of the verse explains the meaning of the preceding line. The four afflictions are the root afflictions, and together with the secondary afflictions, both were seen in the note above. Generally speaking, the root [afflictions] are not paratantra, whereas the secondary afflictions are paratantra.

2.14

The sixth consciousness calls it the basis of defilement and purity.

2.15

This means that the sixth consciousness designates this seventh [consciousness] as the basis of defilement and purity. For, because this consciousness is contaminated and constantly grasps a self internally, it causes the sixth consciousness to become defiled from moment to moment; because this consciousness becomes uncontaminated and constantly contemplates selflessness, it causes the sixth consciousness to become pure from moment to moment. Thus, whether the sixth becomes defiled or becomes pure is entirely due to the seventh.

2.16

At the initial heart of the Utmost Joy, it becomes the nature of equality.

2.17

This means that when this consciousness transforms into the uncontaminated at the initial heart of the first bhūmi, the wisdom into which the corresponding mental factors are transformed also becomes uncontaminated, because the sixth consciousness enters the contemplation of dual emptiness. When the sixth enters the contemplation of the emptiness of persons, it hinders this seventh's ātmagrāha from arising, but dharmagrāha remains constant; hence the Treatise says: "When manas with only singular grasping abides in the seed state, the wisdom of equality does not manifest." When the sixth enters the contemplation of both emptinesses of persons and dharmas, it hinders this seventh's two grasps of self and dharmas from arising; hence the Treatise says: "When manas with dual grasping returns to the seed state, the wisdom of equality only then manifests." This means that the seventh consciousness lacks the power to sever afflictions and grasping, relying entirely on the sixth consciousness. Hence a verse says: "The differentiated two hindrances are absent at the Utmost Joy; the innate [hindrances] of the sixth and seventh are eliminated bhūmi by bhūmi; the seventh on the path of cultivation eliminates seeds and manifestations; after the vajra-path, all are completely absent." Therefore, the seventh becoming uncontaminated is entirely due to the superiority of the sixth in severing afflictions and realizing the principle.

2.18

In effortless practice, the self is constantly destroyed.

2.19

This means that prior to the eighth bhūmi, this consciousness's dharmagrāha is still constant, while ātmagrāha is intermittent, because the sixth is not constantly in the contemplation of dual emptiness; upon reaching this Immovable bhūmi, ātmagrāha is perpetually suppressed, and dharmagrāha arises intermittently, because the sixth is constantly in the contemplation of the emptiness of persons. Why are its seeds not severed? Because they do not obstruct the cause, because they are of the lowest grade, because they arise spontaneously, because their essence is subtle, and because they are merely nivṛta.

2.20

The Tathāgata manifests the body of enjoyment for others, / Directed to the bodhisattvas of the ten bhūmis as the recipients.

2.21

This means that the wisdom of equality corresponding to this uncontaminated seventh consciousness manifests the ten kinds of bodies of enjoyment for others at the stage of the Buddha fruition: this is the Buddha who is capable of acting on them, while the bodhisattvas of the ten bhūmis are the recipients who are acted upon. This is stated according to preeminence; in truth, all four wisdoms can manifest it.

2.22

Its nature is solely anivṛta, with five sarvatragas.

2.23

This states that during the causal stage of the eighth consciousness, among the three natures it is solely of the anivṛtāvyākṛta nature, because it is not accompanied by afflictions, is impartial without conflict or resistance, and is that which is perfumed. When this consciousness cognizes an objective realm, its corresponding caittas are only the five sarvatragas, because the others are mutually contradictory. Why? The avyākṛta nature is neither wholesome nor unwholesome: if not wholesome, wholesome caittas do not correspond with it; if not unwholesome, unwholesome caittas also do not correspond with it; this is why they are mutually contradictory.

2.24

Realms and stages arise according to the power of other karma.

2.25

Following wholesome and unwholesome karma, among the three realms, nine stages, and five destinies, this consciousness is the true vipāka fruit that is induced; because it is the master of the general recompense, it is the entity of the destinies and births. Why is it singularly this entity? Because it possesses four meanings: namely, being substantially existent, constant, pervasive, and unmixed, as the fruit induced by karma. Therefore, among the eight consciousnesses, only the eighth consciousness is entirely summoned by karma; the first six are partially summoned by karma; the seventh is not summoned by karma at all. The first six are also partially not summoned by karma, being of wholesome or unwholesome nature. An avyākṛta dharma is like dry earth that cannot hold itself together to form a single lump on its own, so it must directly depend on the power of wholesome and unwholesome karma—like using water and glue to blend with dry earth—to cause the avyākṛta dharma to form a vessel-like mass. Wholesome and unwholesome dharmas, like wood and stone, naturally form a vessel-like mass on their own without relying on external power, so they are not summoned by karma. When the verse says "arise according to the power of karma," it refers to this.

2.26

The two vehicles do not understand it, being confused and attached because of it.

2.27

Because this eighth [consciousness] is extremely subtle, the śrāvakas of the two vehicles who are foolish regarding dharmas do not believe that this eighth consciousness exists, and take only the first six consciousnesses and so forth to receive perfuming and sustain seeds. This is because their wisdom is shallow, their minds are coarse, and they are confused and attached.

2.28

Because of this, disputes among treatise masters can arise.

2.29

Because the Hīnayāna does not understand that this consciousness exists, the Mahāyāna masters of treatises cited three sūtras and four verses, as well as five teachings and ten lines of reasoning, to prove its existence. The Abhidharma-sūtra, the Saṃdhinirmocana-sūtra, and the Laṅkāvatāra-sūtra are three Mahāyāna sūtras that are not mutually accepted. The Āgama of the Mahāsāṃghika, the Vibhajyavāda [texts] of the Sthaviravāda, and the Ekottara-āgama of the Mahīśāsaka and the Sarvāstivāda—these four Hīnayāna [teachings] are mutually accepted. Therefore the verse on the ten proofs states: "The mind that holds seeds and is maturation; / the realms and births, possessing appropriated [faculties], consciousness; / birth-and-death, conditioning, depending on food; / the mind of the cessation attainment, defilement and purity." / This verse fully encompasses ten meanings. The Mahāyānābhidharma-sūtra says: "The element from beginningless time / is the equal support of all phenomena; / because of it, there are all destinies / and the realization of nirvāṇa." / The intrinsic nature of this eighth consciousness in the verse is subtle, so it is displayed by means of its functions: the first half shows the function of the eighth consciousness as cause and condition; the second half shows its function of serving as a basis for transmigration and cessation. Now, "element" (dhātu) means cause, which is to say that the seed consciousness has continuously succeeded itself from beginningless time to directly produce all phenomena; "support" means condition, which is to say that the grasping-and-holding consciousness from beginningless time serves as a basis for all phenomena, meaning that it can hold all seeds, thus serving as that upon which active phenomena depend. This proves the "mind that holds seeds." "Because of it, there are all destinies": because this eighth consciousness exists, it holds all phenomena conducive to transmigration, causing all sentient beings to transmigrate through birth-and-death. Although afflictions, karma, and phenomena are all transmigration, because destinies are the superior fruit, they are specifically spoken of; or the phrase "all destinies" applies across both that which can [transmigrate] and that which is [transmigrated]. This is its function of serving as a basis for transmigration. "And the realization of nirvāṇa" means: because this consciousness exists, it holds all phenomena conducive to cessation, causing practitioners to realize nirvāṇa. This either speaks only of that which can realize, since attaining the path and nirvāṇa does not exist in dependence upon this consciousness; or it speaks of that which is realized, as it is what practitioners truly seek; or both are spoken of together, because both are subsumed within the category of cessation. The words of the second half of the verse indicate that even uncontaminated phenomena are also manifested in dependence on this eighth [consciousness]. That sūtra also speaks in verse: "Because it stores all phenomena / and is the consciousness of all seeds, / it is therefore called the ālaya; / to the superior ones I have revealed it." / This means that this fundamental consciousness is endowed with all seeds; therefore it can store all defiled phenomena, and based on this the name ālaya is established. From beginningless time until the Immovable Ground when self-grasping is absent, this consciousness is called ālaya, translated as "storehouse consciousness"; thus it is named according to its function. The Saṃdhinirmocana-sūtra states: "The ādānavijñāna is profoundly deep and subtle, / all its seeds are like a torrential flow; / I do not reveal it to the foolish and ignorant, / fearing they would discriminate and grasp it as a self." / Ādāna is rendered in Tang Chinese as "holding and maintaining" (zhichi), which is the eighth consciousness, in the sense of its being able to hold seeds, the physical body, and the vessel world at their initial arising. Because this consciousness is able to hold the seeds of all phenomena so that they are not lost, able to appropriate the physical sense faculties and their bases, and also able to seize rebirth in continuous succession, the name is established by being endowed with these three meanings. Those of no [Buddha-]nature cannot plumb its depth, so it is called "profoundly deep"; those inclined toward quiescence cannot penetrate it, so it is called "subtle." It is the real seed-condition of all phenomena; struck by conditions, it immediately gives rise [to them]. The waves of the evolving consciousnesses are continuously uninterrupted; thus it is called "like a torrential flow." Fearing that those foolish and ignorant would discriminate and cling to it, falling into the evil destinies and obstructing the arising of the noble path, our World-Honoured One did not reveal it to them; it was only revealed to the Mahāyāna bodhisattvas. This verse also proves the meaning of holding seeds; it is not the case that the first six evolving consciousnesses have this meaning. Furthermore, the Laṅkāvatāra-sūtra states: "Just as the ocean encountering a favorable wind / raises diverse waves / whose functioning rolls on in the present / without any interruption—(this is the metaphor)— / so too is the ocean of the storehouse consciousness: / struck by the wind of objects, / it constantly raises the waves of consciousnesses, / whose functioning rolls on in the present (this is the application to the Dharma)." / This verses the eighth; it is not that the evolving consciousnesses have this meaning. Since it speaks of the "ocean of the storehouse consciousness" and also says "it constantly raises the waves of consciousnesses," how could the first six arising-and-ceasing consciousnesses be equated with this? The above citations are four Mahāyāna verses that comprehensively explain the meaning of the "mind that holds seeds" in the verse of ten proofs. Furthermore, in the Āgama of the Mahāsāṃghika, it is referred to with esoteric intent as the fundamental consciousness (mūlavijñāna), because it is that upon which the evolving consciousnesses depend; again, in the sūtras and Vibhajyavāda of the Sthaviravāda, it is referred to with esoteric intent as the factor-of-existence consciousness (bhavaṅgavijñāna)—"existence" (bhava) means the three existences, and "factor" (aṅga) means cause—and only this eighth [consciousness] is constant and pervasive throughout the three realms as the cause of the three existences. Moreover, the Mahīśāsaka speak of the "aggregate lasting to the end of birth-and-death" (asaṃsārikaskandha), for apart from this eighth consciousness there is no other aggregate-phenomenon that extends to the boundary of birth-and-death without interruption; further, the Ekottara-āgama of the Sarvāstivāda also secretly speaks of it as the ālaya, speaking of "delighting in the ālaya" and so forth; because they speak of the name ālaya, it is definitively this eighth consciousness: in the four teachings of the Hīnayāna cited above, this eighth consciousness is clearly present. Why do they stubbornly cling to it being only the first six consciousnesses? Furthermore, the sūtra states that because it gathers and produces the seeds of defiled and pure phenomena, it is called "mind" (citta); if this consciousness did not exist, that mind holding seeds could not exist. This is because the various evolving consciousnesses have interruptions during the cessation attainment and the like; because their categories—faculties, objects, mental application, wholesomeness, and so forth—easily alter and arise; and because they are not firmly abiding, they are not perfumable and cannot hold seeds; only this eighth consciousness is uniform, constant, and uninterrupted, firmly abiding and perfumable like sesame flowers and the like. It corresponds to the meaning of "mind" spoken of in that sūtra; this also proves that the eighth is named "mind," matching the "mind that holds seeds" in the first line of the verse on the ten proofs. It also says that there is a maturation mind (vipākacitta) induced by wholesome and unwholesome karma; if this consciousness did not exist, that maturation mind could not exist, because only the true maturation mind requites the lead-karma pervasively and without interruption. That maturation mind is indeed the eighth consciousness; this word "mind" (xin) applies to the sense of the four characters "holding seeds and is maturation." The above has explained the meaning of the first line of the verse on the ten proofs.

2.30

It also says that sentient beings transmigrate through the five destinies and four modes of birth; if this eighth consciousness did not exist, the substance of those destinies and births could not exist. That is to say, only by being real, constant, pervasive, and unmixed—being endowed with these four characteristics—can genuine destinies and births be established. If it were that which is induced by the karma of the first five consciousnesses, it would not pervade the destinies and births, because in the formless realm these are entirely absent; although what is induced by karma of the manovijñāna pervades the destinies and births, it is not constant; only the maturation mind and its associated caittas are endowed with the four characteristics, and are therefore the genuine destinies and births; apart from this eighth consciousness, this mind and its caittas cannot logically be established. This explains the two characters "destinies and births" (qu sheng) to prove that the eighth is the substance of the destinies and births. Furthermore, the sūtra states that the physical body with material faculties possesses appropriation; if this consciousness did not exist, that which can appropriate could not exist. This mind that can appropriate is solely the maturation mind; the evolving consciousnesses such as the eye [consciousness] do not possess such a function. Furthermore, the sūtra states that life span, warmth, and consciousness mutually support each other to abide in continuous succession; if this consciousness did not exist, a consciousness able to maintain life span and warmth and cause them to abide for a long time could not exist. This is because the evolving consciousnesses have interruptions and fluctuations, like sounds and the wind, lacking the function of constant maintenance, and cannot be established as the consciousness that maintains life span and warmth; only the maturation [consciousness] has the function of constant maintenance, so it can be established as the consciousness maintaining life span and warmth: this explains the meaning of the character "consciousness" (shi). Encompassing the various meanings above, this explains the next line: "the realms and births, possessing appropriated [faculties], consciousness."

2.31

Below this explains the line "birth-and-death, conditioning, depending on food." The sūtra states that when sentient beings take rebirth and die, they must abide in distracted mind, not in the mindless attainment; if this consciousness did not exist, the mind at the time of birth-and-death could not exist. That is to say, at the time of birth-and-death, body and mind are dim and confused, like when sleeping without dreams or in extreme fainting; clear manovijñāna certainly does not manifest, and the mental modes and cognitive objects of the six evolving consciousnesses are definitely unknowable; this distracted mind that exists is called the mind of birth-and-death. Other schools also maintain that at the stage of birth-and-death there is a separate kind of subtle manovijñāna whose mental modes and cognitive objects are both indiscernible; one should know that this is just this eighth consciousness. Furthermore, when about to die, through wholesome or unwholesome karma, cold sensation gradually arises from below or above in the body; if this consciousness did not exist, this matter could not occur, because the evolving consciousnesses cannot appropriate the body. This proves that the mind at the time of birth-and-death is just the eighth. It also says that consciousness conditions name-and-form, and name-and-form conditions consciousness; these two phenomena mutually depend on each other, just as a bundle of reeds stands together simultaneously; if this consciousness did not exist, the substance of that consciousness could not exist; furthermore, because the various evolving consciousnesses have interruptions and fluctuations, they lack the capacity to constantly hold name-and-form and constantly serve as conditions for name-and-form; therefore the word "consciousness" there clearly refers to the eighth: this explains the character "conditioning" (yuan). Furthermore, the sūtra states that all sentient beings abide by depending on food; if this consciousness did not exist, the substance of that consciousness-food could not exist. From this it is definitively known that, distinct from the various evolving consciousnesses, there is a maturation consciousness that is uniform, constantly and pervasively holding life and body so that they are not destroyed or broken; based on this, the World-Honoured One uttered these words: "All sentient beings abide by depending on food." Therefore one knows that only the maturation consciousness is the nature of superior food; that consciousness is just the eighth consciousness: this explains the two characters "depending on food" (yi shi). The explanation of the third line, "birth-and-death, conditioning, depending on food," is concluded above.

2.32

Furthermore, the sūtra states that for one who abides in the cessation attainment, the activities of body, speech, and mind are all ceased without exception, yet life span and warmth still remain, the sense faculties are not damaged, and consciousness does not depart from the body; if this consciousness did not exist, the consciousness not departing from the body for one who abides in the cessation attainment could not exist. That is to say, the mental modes of the eye and other consciousnesses are coarse and active; when arising with respect to their cognitive objects they inevitably toil and worry; weary of them, one temporarily seeks their resting, gradually suppressing and eliminating them until they are entirely exhausted; based on this stage, one who abides in the cessation attainment is established; therefore, in this attainment, those consciousnesses are all ceased; if one does not accept that there is a subtle, uniform consciousness that constantly and pervasively holds life span, warmth, and so forth, based on what could it be said that "consciousness does not depart from the body"? If there were completely no consciousness, one would be the same as tiles and stones, merely insentient. By this reasoning, one who abides in the cessation attainment definitely has consciousness; stages such as non-conception should be understood as analogous to this: this explains the meaning of the three characters "mind of the cessation attainment" (mie ding xin). Furthermore, the sūtra states that because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure; if this consciousness did not exist, that defiled and pure mind could not exist. This is because defiled and pure phenomena take the mind as their root, arise because of the mind, and abide depending on the mind. This explains the three characters "defilement and purity of mind" (xin ran jing)—for the character "mind" (xin) applies both above and below. (This briefly cites the text of the Cheng weishi lun; for those wishing to have the doctrine clarified in detail, please read fascicles three and four of the treatise.) It also says that the lines of reasoning proving the existence of this consciousness are boundless; looking at this statement, how could there be only ten meanings? The Yogācārabhūmi also has eight meanings proving the existence of this consciousness, which are not cited for fear of prolixity. The citation and explanation of the verse on the ten proofs is concluded above. Because the Hīnayāna does not believe in this eighth consciousness, the treatise master Dharmapāla earnestly instructed and repeatedly argued; thus the verse says, "Due to this, disputes can arise among treatise masters"—this is it!

2.33

Vast and boundless, the three storehouses cannot be plumbed.

2.34

"Vast and surging" has the meaning of deep and broad. "Three storehouses" means active storehouse, passive storehouse, and storehouse of attachment. That is, in terms of holding seeds it is called the active storehouse; in terms of receiving perfuming it is called the passive storehouse; and the seventh [consciousness's] grasping [it] as a self is called the storehouse of attachment. Thus the verse states: "All phenomena are stored in the consciousness, / and the consciousness is likewise in all phenomena; / they are mutually the nature of effect, / and constantly also the nature of cause." The meaning of this verse is that the ālayavijñāna and the active consciousnesses produce one another at all times, being mutually cause and effect. The Mahāyānasaṃgraha says that the ālayavijñāna and defiled phenomena are mutually cause and condition; this [verse] is cited to state that. This eighth consciousness possesses the meanings of the three storehouses, and its essence and functions are deep and broad, which is why ordinary beings and the Hīnayāna fail to comprehend it. Furthermore, the Saṃdhinirmocana-sūtra states: "The ādānavijñāna is profoundly deep and subtle," which has already appeared in the commentary above; this verse was cited to prove the meaning of the name "appropriating and holding," thereby showing the reason why the ordinary and foolish do not comprehend it.

2.35

"Deep and abyssal, seven waves, with cognitive objects as the wind."

2.36

This says that the eighth, the manifest consciousness, is like water; the manifest activity and seeds of the eight consciousnesses are like waves; and the four conditions, such as cognitive objects, are like the wind. If the wind of the four conditions constantly strikes the manifest water of the eighth, then it constantly gives rise to the waves of the seeds and manifest activity of the eight consciousnesses. In the metaphor, when much wind arrives, many waves arise; when little wind arrives, few waves arise. In the doctrine, through many conditions many consciousnesses arise; through few conditions few consciousnesses arise. Thus the Laṅkāvatāra says, "Just as the ocean encountering a favourable wind," etc., as seen above.

2.37

"Receiving perfuming, holding seeds, the physical body with faculties, and the receptacle world."

2.38

This eighth consciousness can receive the perfuming of the first seven consciousnesses, and can hold the defiled and undefiled seeds of all phenomena. Because this consciousness is the master of collective retribution, it holds seeds; because it possesses four conditions, it receives perfuming: first, a stable nature; second, an indeterminate nature; third, the capacity to be perfumed; fourth, union with that which perfumes. "A stable nature" means that from the beginningless beginning to the ultimate end, it continues in a single homogeneous stream. If so, then the seventh is also like this; why is it not that which is perfumed? It is excluded by the second condition: it must be indeterminate. It is like sesamum seeds, whose nature is neither fragrant nor foul; when perfumed with fragrance it becomes fragrant, and when perfumed with foulness it becomes foul. If fragrant or foul substances are perfumed with fragrance or foulness, even after a long time, their odour cannot ultimately be changed. Since this seventh [consciousness] is veiled [indeterminate] in nature, it is not that which is perfumed. The five caittas associated with the eighth possess the first two conditions; should they be that which is perfumed? They are excluded by the third condition, the capacity to be perfumed. "The capacity to be perfumed" means independence; caittas are not independent, so how could they be that which is perfumed? If so, another person's eighth consciousness possesses these three conditions; should it receive perfuming? It is excluded by the fourth condition, which says that it must be in union with that which perfumes: only when the active and the passive are identical in time and place are they in union. Another person's eighth has utterly no connection to oneself; if one's own perfumer were to perfume another's eighth, how would it differ from eating food oneself and expecting another person to be full? Therefore, because the eighth possesses these four conditions, it alone receives perfuming. This verse, by stating that the eighth receives perfuming, implicitly indicates that the first seven consciousnesses are that which perfumes; hence in the verses on the first seven consciousnesses the language of "that which perfumes" was omitted. Thus, the four conditions of that which perfumes are: first, possessing arising and ceasing; second, possessing superior function; third, possessing increase and decrease; fourth, union with that which is perfumed. "Arising and ceasing" means having the function of producing and growing; hence it is that which perfumes. However, indeterminate matter and mind both have arising and ceasing, and would thus both be able to perfume; they are excluded by the second condition: it must have a superior function. The powerful force of wholesome, unwholesome, and veiled [indeterminate states] is called "superior function." If so, then since the phenomena of the stage of Buddhahood are powerful and superior, why are they not that which perfumes? Because of the third condition: increase and decrease mean harming and benefiting; the Buddha is without harming and benefiting, and therefore is not that which perfumes. Fittingly hard when it should be hard, suitably soft when it should be soft, being able to accomplish tasks is harming and benefiting. If so, do one's own first seven [consciousnesses], possessing the above three conditions, perfume another? It is said that there is the fourth condition: they must be in union with that which is perfumed. Thus the principal consciousnesses and caittas of the first seven can all perfume; excluding the indeterminate nature, both wholesome and unwholesome possess this. That which is perfumed is only the principal consciousness; the caittas do not take part. If the caittas were to receive perfuming, great faults would arise; they should not be treated equally. Seeds, the physical body with faculties, and the receptacle world are the cognitive objects of the eighth; furthermore, because it holds seeds, it receives perfuming.

2.39

"Going last and coming first, it acts as the master."

2.40

Because this consciousness is the master of collective retribution, when sentient beings enter the womb it is first, and at the end of life it is last. Relying on the sūtra (the Za baozang jing) and the treatises (the Yogācāra[bhūmi] and the [Mahāyāna]saṃgraha), we briefly distinguish the places from which this consciousness departs. Summarizing the sūtra and treatises, the verse says: "Through wholesome karma it cools from below; / through unwholesome karma it cools from above; / both reach the heart, / departing simultaneously from one place (the meaning of the two treatises). / The crown for a sage, the eyes for rebirth in heaven, / the heart for a human, the belly for a hungry ghost, / departing from the knees for animals, / leaving from the soles of the feet for the hells (the meaning of the sūtra)." As for the difference between the sūtra and the treatises: the sūtra examines the distinction among the six destinies, while the treatises explain the two paths of good and evil. For the six destinies do not go beyond good and evil; this is precisely the aforementioned mind of birth and death.

2.41

"Only before the Immovable Ground is the storehouse discarded."

2.42

This consciousness has briefly three stages from the defiled cause to the undefiled fruit: first, the stage of the storehouse grasped through self-attachment; second, the stage of the fruit of wholesome and unwholesome karma; third, the stage of continuous holding. First, from beginningless time up to the Immovable Ground, it is called the ālaya, translated here as "storehouse." Next, also from beginningless time up to the path of liberation, it is called the vipāka, translated here as "maturation," because it possesses maturing through change, maturing at a different time, and maturing as a different category; hence it is called "maturation." Finally, at the stage of the Buddha-fruit to the end of the future, it is called the immaculate consciousness. In the first stage, it is "ālaya" because sentient beings grasp it as their internal self; it is "maturation" because it is the fruit drawn forth by good and evil, and because it holds undefiled seeds and manifest activity without interruption. When this root consciousness first reaches this Ground, it discards the name "storehouse consciousness" because the fault is grave, and because sentient beings no longer grasp it as their internal self.

2.43

"After the Diamond Path, maturation is empty."

2.44

This means that because the seed-habits of the two obstacles and the defiled seeds and manifestations are all eternally severed and abandoned, discarding this name in the causal stage and inferior undefiled states are also completely abandoned.

2.45

"The Great Round and the Immaculate arise simultaneously, / universally illuminating the dust-mote lands of the ten directions."

2.46

When this consciousness reaches the stage of the Buddha-fruit, it is transformed into a supreme undefiled pure essence, termed the immaculate consciousness; when it arises simultaneously with the corresponding great round mirror wisdom, it universally illuminates the perfect, radiant Dharma realm of the ten directions. The sūtra states: "The Tathāgata's immaculate consciousness / is the pure undefiled realm, / liberated from all obstacles, / associated with the round mirror wisdom." Universally distinguishing the four wisdoms: equality wisdom and marvelous observation wisdom each have three grades: inferior on the path of seeing, middling on the path of cultivation, and supreme at the ultimate; therefore they are transformed in the causal stage. The great round mirror wisdom and the duty-fulfillment wisdom are each only of the supreme grade; therefore they are transformed in the fruit. Thus the verse states: "The sixth and seventh consciousnesses are transformed in the causal stage; / the first five and the eighth are perfected in the fruit."

2.47

Supplementary Notes on the Verses on the Structure of the Eight Consciousnesses (End)

2.48

Formulas for the Six Compound Types

2.49

In the Western regions there are six types of semantic analysis: first, tatpuruṣa; second, karmadhāraya; third, bahuvrīhi; fourth, dvandva; fifth, dvigu; sixth, compound by proximity. Because these six types have separate and combined forms, each possesses two aspects. A single-character word cannot be [analyzed by] the six [compounds], because it cannot form the aspects of separation and combination. First, tatpuruṣa means that the support is primary. As when saying "eye-consciousness": the consciousness arises based on the eye, namely the consciousness of the eye; hence it is called "eye-consciousness." Citing the primary support of the eye to indicate the consciousness is also called an "依士 (dependent)" compound. This is partially taking another's name. As in the name "color-consciousness": just as a son takes his father's name, it is called tatpuruṣa; when a father takes his son's name, it is called dependent, because that which is relied upon is inferior. As for the aspects of separation and combination: separation means that the eye is the faculty and the consciousness is discernment; combination means that these two combine into the name "eye-consciousness." The other five separations and combinations should be known accordingly. Karmadhāraya: as when saying "storehouse consciousness": consciousness is the essence and storehouse is the karmic function; the function can reveal the essence, and the essence can sustain the function; since the storehouse is the consciousness, it is called "storehouse consciousness." Hence it is called karmadhāraya, also called a compound of identical locus; "storehouse" takes the function of containing, and "consciousness" takes the function of discerning. Because these two share the same locus, they are called "identical locus." Bahuvrīhi means obtaining a name from what one possesses. First, as in "Buddha," translated here as "awakened one": one who possesses awakening is called the awakened one; this is partially taking another's name. Second, as in the Kośa not being the storehouse of Abhidharma; "storehouse of Abhidharma" is the name of the root treatise, and because it was composed relying on the root Abhidharmakośa, this work is also called Abhidharmakośabhāṣya; this is entirely taking another's name, which is also a bahuvrīhi compound. Dvandva: as when saying "eyes and ears," etc., where each separate referent is independently primary and they do not follow one another; hence it is called dvandva. Because of having the two words "and" or "with," it is not the meaning of the first two compounds, but can overlap with dvigu and bahuvrīhi. Dvigu: using a number to express meaning, which overlaps with three compound types. As in "five aggregates," "two truths," etc.: five is the aggregates, and two is the truths. Using itself as the name is a karmadhāraya dvigu. As in the six consciousnesses such as the eye [consciousness], taking itself and another as the name is a tatpuruṣa dvigu. As when speaking of the five heinous crimes as the five avīci, avīci is the result; speaking of the cause through the result is entirely taking another's name, which is a bahuvrīhi dvigu. Compound by proximity: named from what is near. As in the four foundations of mindfulness, whose essence is wisdom; because wisdom is near mindfulness, they are called foundations of mindfulness. Since it is by proximity, it is not using itself as the name, so there is no karmadhāraya; its meaning overlaps with the other two compounds. First, tatpuruṣa by proximity: like someone living near Chang'an; when asked, "Where do you live?" he replies, "I live in Chang'an." This person is not Chang'an, but because he is near Chang'an he says he lives in Chang'an; because it partially takes another's name, it is a tatpuruṣa by proximity. Second, bahuvrīhi by proximity: as when asked, "Where are you from?" he replies, "Chang'an." Entirely taking another place to mark the person's name is bahuvrīhi; because it is near Chang'an, it is also called proximity. The verse says: "Using oneself and using another, / using both oneself and another, / applying to two and applying to three kinds: / such are the six types of compound analysis."

Linked texts (1)

八識規矩補註 — Classical Chinese