I. INTRODUCTION
The work, written by Tripitaka Master Xuanzang (AD 596-664) at the request of his foremost disciple and successor Dharma Master Kuiji (AD 632-682), is a summary of the doctrine contained in Xuanzang's most celebrated work, Treatise on Consciousness-Only. The Treatise on Consciousness-Only is a commentary on the Thirty Verses on Consciousness Only by the Bodhisattva Vasubandhu (fl. 4th cent AD). The Treatise is based on the Sanskrit commentary of the Venerable Dharmapala (fl. 6th cent. AD) and nine other Indian masters. Dharmapala was the teacher of Master Xuanzang's own teacher, Silabhadra, the Abbot of Nalanda Monastery in India. Vasubandhu's Thirty Verses on Consciousness Only is in turn a verse summary of the major systematic work of the Consciousness-Only, the Treatise on the Stages of Yoga Practice, which is alternately attributed to Vasubandhu's older brother the Bodhisattva Asanga (fl. 4th cent. AD) according to the Tibetan tradition or to Asanga's supramundane master the Bodhisattva Maitreya according to the Chinese tradition. At any rate according to Xuanzang's biography (Huili, Life of Hsuan Tsang) Asanga entered samadhi and ascended to the inner courtyard of the Tusita Heaven to learn the doctrine of Consciousness-Only from the Bodhisattva Maitreya.
In brief, the "Verses Delineating the Eight Consciousnesses" is a verse summary of a commentary on a verse summary of the Treatise on the Stages of Yoga Practice. Only a simple explanation of the meaning of the lines of the Verses is presented here.
Viewpoint
The starting point of the Consciousness-Only School is that everything is created from the mind as is "consciousness-only". Everything, from birth and death to the cause of attaining nirvana, is based upon the coming into being and the ceasing to be of consciousnesss, that is, of distinctions in the mind. Consciousness-Only doctrine is characterized by its extensive and sophisticated inquiry into the characteristics of dharmas. For if we can distinguish what is real from what is unreal, if we can distinguish what is distinction-making consciousness and not mistake it for the originally clear, pure, bright enlightened mind, then we can quickly leave the former and dwell in the latter.
Chan Master Hanshan (AD 1546-1623) has said, "When Consciousness-Only was made known to them (i.e., those of the Hinayana vehicles), they knew that [all dharmas] had no existence independent from their own minds. If one does not see the mind with the mind, then no characteristic can be got at. Therefore, in developing the spiritual skill necessary for meditative inquiry, people are taught to look into what is apart from heart, mind, and consciousness and to seek for what is apart from the states of unreal (polluted) thinking."
II. TRANSLATION
"VERSES DELINEATING THE EIGHT CONSCIOUSNESSES"
by Tripitaka Master Xuanzang of the Tang Dynasty
PART ONE: THE FIRST FIVE CONSCIOUSNESSES
The direct, veridical perception of natural states can involve any of
the Three Natures.
Three consciousnesses--eyes, ears, and body--occupy two grounds.
[They interact with] the universally interctive, the particular states,
the eleven wholesome;
Two intermediate grade, eight major grade, greed, anger, and foolishness.
The five consciousnesses are all supported by organs of pure form.
That with nine preconditions and those with seven and eight are close
neighbors.
Three perceive the world of defilement by contact and two perceive
it at a distance.
The foolish have difficulty distinguishing consciousness from organ.
The transformation of the perceived division in the contemplation of
emptiness is merely Later Attained Wisdom.
At the fruition, if there is still self, there is not total truth.
At the initial emergence of perfect clarity, the stage of no outflows is
realized.
Using Three Kinds of Transformation Bodies, one brings the wheel of
suffering to rest.
PART TWO: THE SIXTH CONSCIOUSNESS
Having Three Natures and with Three Modes of Knowledge, it pervades
the Three States.
As it turns on the wheel, it easily comes to know the Three Realms
it turns within.
It interacts with all fifty-one Dharmas Interactive with the Mind.
Whenever it is wholesome or unwholesome, they make distinctions and
accompany it.
Its Three Natures, the Three States it relates with, and its Three Kinds
of Feeling are constantly in flux.
The basic and subsidiary afflictions together with faith and other
wholesome dharmas always arise jointly with the sixth consciousness.
In physical action and in speech it is the most important.
It brings to completion by its ability to summon forth the power of
karma that leads [to rebirth].
When the state of mind that is the initial phase of the Ground of Rejoicing
arises,
Innate attachments still spontaneously appear as bonds and latent tendencies.
After the Far-reaching Ground, it is purified and without outflows.
When the Wisdom of Wonderful Contemplation becomes fully bright, it
illuminates the universe.
PART THREE: THE SEVENTH CONSCIOUSNESS
The state of transposed substance that has the obscuring indeterminate
nature is the connection between the sentience and the basis.
According with conditions and attached to self, its mode of knowledge
is fallacy.
The eight major-grade derivative afflictions; the universally interactive;
of the particular states, judgment;
Self-love; self-delusion; view of self; and self-conceit all interact
and accord with it.
It continuously focuses its mental activity on inquiry which results
in the characteristic that is self.
Day and night it reduces sentient beings to a state of confusion. The
Four Delusions and the Eight Major-Grade Derivative Afflictions arise interacting
with it.
When the sixth consciousness is functioning, the seventh is called
the basis of defilement and purity.
During the initial phase of the Ground of Extreme Rejoicing, the Wisdom
whose Nature is Equality begins to appear.
Practice becomes effortless and the self is destroyed for good.
The Thus Come One appears [in a body] for the Enjoyment of Others
As an opportunity for Bodhisattvas of the Tenth Ground.
PART FOUR: THE EIGHTH CONSCIOUSNESS
Its nature is exclusively the non-obscuring indeterminate, and it interacts
with the five Universally Interactive Dharmas.
The Three Realms with their Nine Grounds come into being in accord
with the power of karma.
Because of their confused attachments, those of the Two Vehicles don't
comprehend it;
And based upon those attachments, there arise the disputes of the sastra
masters.
How vast and unfathomable is the threefold alaya!
Generated by the winds of states, seven waves arise from its depths.
It undergoes perfuming and contains the seeds of the body with its
organs and of the material world.
After going and before coming, it's in control.
Before the Unmoving Ground attachment to the storehouse is finally relinquished.
Upon completion of the vajra Path, it is empty of the ripening
of results.
The Great Perfect Mirror Wisdom and the undefiled consciousness are
produced at the same time,
And in the ten directions universally illuminate the Buddha-fields
as countless as motes of dust.
III. TEXT AND EXPLANATION
Explanation of the Title
VERSES DELINEATING THE EIGHT CONSCIOUSNESSES
"Verses". The work is written in verse so that it can be easily remembered.
However, it is not so easily understood without
an explanation or without having first studied the doctrinal
teachings extensively
The verses are divided into four sections of twelve lines
each. The first section explains the first five consciousnesses,
and the remaining three explain the sixth, seventh and eighth
consciousnesses respectively. The first eight lines of each
section explain the normal characteristics and functioning of the
consciousness, while the final four lines explain the
characteristics and functioning after the transformation of
consciousness into wisdom.
"Delineating". The Chinese, gwei jyu, literally means compass
and T-square. In other words the verses map for us the boundariesand
characteristics of the eight consciousnesses.
"Eight consciousnesses." Consciousness is used exclusively
in the sense of distinction-making activities of the mind, which
include both the mking of the distinctions and the distinctions
made. Conscious awareness and what is normally unconscious are
both considered aspects of consciousness in the Buddhist sense of
the word.
The eight consciousnesses are:
1) eye-consciousness or seeing,
2) ear-consciousness or hearing,
3) nose-consciousness or smelling,
4) tongue-consciousness or tasting,
5) body-consciousness or tactile feeling,
6) mind-consciousness or cognition,
7) manas, the defiling mind-consciousness which is the
faculty of mind, and
8) alaya, or storehouse, consciousness.
They are described in detail in the discussion of the verses
themselves.
The Author
By Tripitaka Master Sywan-Dzang of the Tang Dynasty
Tripitaka is Sanskrit word meaning "three baskets". It refers
to the Buddhist canon with its three divisions--sutra, vinaya, and
abhidharma. A tripitaka master is one who has thoroughly mastered
all three divisions. Tripitaka Master Sywan-Dzang was one of the
foremost translators of Chinese Buddhist texts and a great
enlightened master in his own right. He lived during the early Tang
Dynasty, a golden age for Buddhism in China. During his early
years as a monk in China he became aware of a number of doctrinal
controversies concerning the Mahayana teachings, particularly those
of the Yogacara. He then decided to journey to India to resolve
his own doubts and to bring back authoritative texts that would
help establish the correct teachings in China. After his fourteen
(or according to some, seventeen) year journey, he established a
translation bureau under imperial patronage. He succeeded intranslating the major Yogacara texts as well as many others. His
teachings and translations served as the foundation for what was
considered the orthodox Consciousness-Only School in China.
The Text
PART ONE: THE FIRST FIVE CONSCIOUSNESSES
The direct, veridical perception of natural states can involve
any of the Three Natures
All distinction-making consciousness, has as its most basic
distinction that of subject and object. The functioning of the
subject-component of consciousness is also of three types,knownas
the Three Modes of Knowledge. Direct, veridical perception is the
first. The others are inference and fallacy. Fallacy includes
dreams and hallucinations. Only veridical perception functions
within the fields of the five consciousnesses (seeing, hearing,
smelling, tasting, and touching).
Likewise, a state refers to the object-component of
consciousness. The object component is classified as being one of
the Three Kinds of States:
1) natural state,
2) state of solitary impressions,
3) state of transposed substance.
The natural state refers to states--the perceived aspects of
consciousness--as they really are, that is, undistorted by the
attachment to self and other or by attachment to dharmas. The
natural state is unconditioned by mental causation.
The second kind, solitary impressions, has no basis in the
states as they really are, but consists of imagined categories of
the sixth consciousness such as the hair of a turtle or the horns
of a rabbit. The third, the state of transposed substance, refers
to states that are distorted by false thinking and ultimately by
the mark of a self. Only the first of the Three Kinds of States,
the natural state, occurs in relation to the five consciousnesses.
Every moment of consciousness can also be characterized as
having a moral nature. Again the analysis is threefold. The Three
Natures are the wholesome, the unwholesome, and the indeterminate.
Consciousness characterized by a wholesome nature tends towards
the creation of good karma, whereas that of an unwholesome nature
tends to create evil karma. The indeterminate nature is neutral,
neither good nor evil. Since the five consciousnesses do notcontain the potential for making moral distinctions, by themselves
they are only indeterminate in nature.
Because the five consciousnesses always arise together with
the sixth consciousness, which does distinguish good and evil, the
five consciousnesses do partake of all three natures insofar as
they are intimately connected with the sixth consciousness. As the
first five consciousnesses function, the sixth consciousness
simultaneously makes moral determinations of their contents. Apart
from the activity of the sixth consciousness, the causal
relationship of the first five consciousnesses to their
states--sights, sounds, smells, tastes, and tactile objects--is
exclusively in terms of direct veridical perception.
Three consciousnesses--eyes, ears, and body--occupy two grounds.
The analysis now moves to what we might call the "vertical"
dimension and informs about the levels of the conditioned world on
which the five consciousnesses arise. The "two grounds" refer to
the first two of the Nine Grounds. The Nine Grounds are as follows:
a) the first ground is comprised of the realm of
desire, which includes the five destinies of hell-beings,
hungry ghosts, animals, asuras, humans and the six desire heaven
portion of the destiny of the gods;
b) the second, third, fourth, and fifth grounds are
the Four Dhyana Heavens; and
c) the sixth, seventh, eighth, and ninth grounds are the
Four Stations of Emptiness.
THE NINE GROUNDS
=================================================================
The Formless Realms 9. Neither Cognition
nor Non-cognition
(also known as the Four
Stations of Emptiness) 8. Nothing Whatsoever
7. Infinite Consciousness
6. Infinite Space
_________________________________________________________________
The Realm of Form 5. Fourth Dhyana (Stageof Renounc-
ing Thought)
4. Third Dhyana (Stage of the Wonder-
ful Bliss of Being Apartfrom Joy)
3. Second Dhyana (Joyful Stage of the
Arising of Samadhi)
2. First Dhyana (Joyful Stage of
Leaving Production)
_________________________________________________________________
The Realm of Desire 1. Six Desire Heavens and
the destinies of humans,
asuras, animals, hungry ghosts, and
hell-dwellers.
===============================================================
All five consciousnesses function in the realm of desire, that
is, on the first ground. On the second ground eye-, ear-, and
body-consciousness function, but nose-consciousness and
tongue-consciousness do not function, because at that level (i.e.,
at the level of the first dhyana), the smell and taste objects of
perception do not exist, nor does the type of morsel-nourishment
which is connected with smell and taste. In the first dhyana
nourishment takes place through contact rather than through the
eating of meals comprised of morsels of food (the first of the four
types).
Ordinarily we think only of nourishing our bodies through the
intake of ordinary food and drink; however, the Buddhadharma
distinguishes Four Kinds of Nourishment:
1) Mouthfuls. This kind is distinguished by the nose and
tongue. Its substance is perceived through smell, taste, and
contact. This ordinary food, bodily nutriment, changes and decays.
It can be gross, solid, or fine. This kind of nourishment takes
place only in the realm of desire.
2) Mental Contact. This kind nourishes the body by contact
with joyous situations. In other words that the first six
consciousnesses--seeing, hearing, smelling, tasting, touching, and
cognizing--can have special value as food. Nourishment by contact
does not exist independent of the fourth kind of nourishment (see
below).
3) Volition. When associated with the sixth consciousness,
volition can function as food. It is characterized by desire for
perceptual objects, thus aiding the five perceptual organs in
attaining their objects. It occurs in all three realms, but does
not exist independent of the fourth kind of nourishment. Therefore,
the sixth consciousness in itself can have special value as food.
4) Consciousness. According to the Mahayana it refers to the
eighth consciousness. It indicates that consciousness is capable
of nourishing the bodily life of sentient beings. Life feeds offthe eighth consciousness, the basic life force or life energy.
When that life-energy is exhausted, death occurs.
One of the basic ideas here is that the nourishment needed by
a being corresponds to its level of vital and conscious life .
Coarse food is effective nourishment for a coarse organism but is
of no use for a fine one. Higher and higher levels of life and
consciousness must be fed with progressively finer and finer kinds
of nourishment. Yet in the conditioned world even life on the
finest and highest level of consciousness must "eat".
Beyond the first dhyana, that is, on the third through ninth
grounds, none of the five consciousnesses arise.
THE GROUNDS ON WHICH THE CONSCIOUSNESSES ARISE
=================================================================
Consciousnesses: 1 2 3 4 5 6 7 8
-----------------------------------------------------------------
Grounds
9. Neither Cognition nor
Non-Cognition X
8. Nothing Whatsoever P X X
7. Infinite Consciousness P X X
6. Infinite Space P X X
5. Fourth Dhyana P X X
4. Third Dhyana P X X
3. Second Dhyana X X X
2. First Dhyana X X X X X X
1. Realm of Desire:
Six Desire Heavens X X X X X X X X
Ordinary Human
Consciousness X X X X X X X X
...
Avici Hell P X X
P = PARTIAL X = COMPLETE
=================================================================
[They interact with] the universally interactive, the
particular states, the eleven wholesome;
Two intermediate grade, eight major grade, greed, anger, and
foolishness.
The five consciousnesses are called mind-dharmas as are all
of the eight consciousnesses. The five interact with thirty-one
Dharmas Interactive with the Mind. Dharmas Interactive with the
Mind arise from the mind, that is, from mind-dharmas. They are
dependent upon mind-dharmas for their existence, and interact with
them. They represent a finer, secondary level of
distinction-making. The thirty-one are:
a) Five Universally Interactive: attention, contact, feeling,
conceptualization, and deliberation;
b) Five Particular States: desire, resolution,
recollection, concentration, and judgment;
c) Eleven Wholesome States: faith, vigor, shame, remorse, absence
of greed, absence of anger, absence of foolishness, light ease,
non-laxness, renunciation, and non-harming;
d) Two Intermediate-Grade Derivative
Afflictions: lack of shame and lack of remorse;
e) Eight Major-Grade Derivative Afflictions: lack of faith,
laziness, laxness, torpor, restlessness, distraction, improper
knowledge, and forgetfulness.
To say that the first five consciousnesses interact with these
dharmas means that when the first five consciousnesses are
functioning, any of these dharmas may arise and influence them.
The above dharmas are listed in the One Hundred Dharmas under
the second of the five categories: Dharmas Interactive with the
Mind. The other categories of the One Hundred Dharmas are: Mind
Dharmas, Form Dharmas, Dharmas not Interactive with the Mind, and
Unconditioned Dharmas. For further information on the One Hundred
Dharmas, see Shastra on the Door to Understanding the Hundred
Dharmas by Vasubandhu Bodhisattva with Commentary of Tripitaka
Master Hua.
The five consciousnesses are all supported by organs of pure
form.
There are five perceptual organs--eyes, ears, nose, tongue,
and body--which are the basis or support of the activities of the
first five consciousnesses. Each organ has two portions. The first
is the physical organ and its neural pathways, which belongs to the
proximate perceived division of the eighth consciousness. Theperceived division of the eighth consciousness is divided into two
portions, the proximate and the distal. The proximate refers to
the physical aspect of the six faculties, while the distal refers
to the rest of the external world. In other words it is material;
it is categorized as form and is distinguished from other, distal,
forms, which are the objects of the organs' perception.
The second portion is the organ of pure form. The organ of
pure form refers to the organ of pure mental substance within the
physical organ. You don't smell with your physical nose organ but
with the organ of pure form within the physical nose organ. Pure
form refers to the state in which the Four Great Elements are in
perfect equilibrium. Pure form is imperceptible except through
the use of the Heavenly Eye.
That with nine preconditions and those with seven and eight are
close neighbors.
The five consciousnesses have seven, eight, or nine
preconditions for their coming into being. The five are grouped
together and are said to be "close neighbors" because their modes
of functioning are very similar in distinction to the other--sixth,
seventh, and eighth--consciousnesses. The number of causal
preconditions necessary for the rise of the eight consciousnesses
varies from nine to three among the eight consciousnesses. The
nine preconditions are: space, light, faculty, state, attention,
basis of discrimination, basis of defilement and purity,
fundamental basis, and seeds as basis. The basis of discrimination
refers to the sixth consciousness, the basis of defilement and
purity to the seventh consciousness, while the fundamental basis
and seeds as basis refer to the eighth consciousness.
All nine preconditions are necessary for the coming into being
of eye-consciousness, and so the verse refers to eye-consciousness
as "that with nine preconditions". Only eight (no light) are
necessary for ear-consciousness. For nose-, tongue-, and
body-consciousness, seven of the nine are required (no light and
no space). All five consciousnesses have in common their reliance
on the sixth, seventh, and eighth consciousnesses as preconditions
for their manifestation.
NECESSARY PRECONDITIONS FOR THE PRODUCTION OF CONSCIOUSNESSES
=================================================================
CONSCIOUSNESSES: 1 2 3 4 5 6 7 8
-----------------------------------------------------------------
Preconditions
1. SPACE X X
2. LIGHT X
3. ORGAN X X X X X X
4. STATE X X X X X X
5. ATTENTION X X X X X X X X
6. BASIS OF
DISCRIMINATION X X X X X
7. BASIS OF
DEFILEMENT AND X X X X X X
PURITY
8. FUNDAMENTAL
BASIS X X X X X X X X
9. SEEDS AS BASIS X X X X X X X X
=================================================================
Three perceive the world of defilement by contact and two
perceive it at a distance.
Eyes and ears perceive at a distance, while nose, tongue, and
body perceive through contact.
The foolish have difficulty distinguishing consciousness from
organ.
"The foolish" refers to the Arhats and lesser beings of the
Hinayana teachings, who are unaware of the Three Divisions of the
Eighth Consciousness:the self-verifying division,the perceiver
division, and the perceived division. "Perceptual organs have the
capability of illuminating states, while consciousnesses have the
capability of making distinctions." (Quoted by Chan Master
Han-Shan, Sying-syang Tung-shwo.)
The transformation of the perceived division in the contemplation of emptiness is merely Later Attained Wisdom.
The objects of the five consciousnesses are the five
"defilers"--sights, sounds, smells, tastes, and tangible objects.
They have their basis in the perceived division of the eighth
consciousness. That is, they are a development of the eighthconsciousness which takes place because of further distinction-
making. The five consciousnesses have their basis in the five
perceptual organs, that is, the organs of pure form and not the
physical organs. As explained above, the physical organ belongs
to the proximate portion of the perceived division, while the organ
of pure form belongs to the perceiver division. In the
contemplation discussed here, attachment to the perceived division
is broken by a change in the functioning of the organ of
At the fruition, if there is still self, there is not total
truth.
"At the fruition", refers to reaching the goal of one's
practice. If the enlightened awareness attained still contains the
distinction, however fine, of subject and object, then it is still
based on the perceiver division and not on the Buddha-mind.
At the initial emergence of perfect clarity, the state of no
outflows is realized.
"Perfect clarity" refers to the Great Mirror Wisdom. Although
on the Eighth Ground the eighth consciousness continues to act as
the supporting basis for the extremely subtle spontaneous
affliction that the Bodhisattva purposely preserves as the vehicle
of his continued rebirth in the world, in every other sense the
eighth consciousness is undefiled and no longer the cause of
rebirth. From the latter point of view, the Eighth Ground marks the
beginning of the laying of the groundwork for the Great Mirror
Wisdom, which is fully realized at Buddhahood. "Initial emergence"
means that on the Eighth Ground the process of the transformation
of the eighth consciousness into the Great Perfect Mirror Wisdom
begins. At that time "the state of no outflows" is realized" as
the innate attachment to self is eliminated.
Using Three Kinds of Transformation Bodies, one brings the wheel
of suffering to rest.
As the eighth consciousness is transformed into the Great
Perfect Mirror Wisdom, the first five consciousnesses are
simultaneously transformed into the Wisdom of Sucessful
Performance. This wisdom is characterized by pure and unimpeded
functioning in its relation to the organs and their objects. In
other words in their teaching and taking living beings across to
the other shore, the Buddhas' use of their seeing, hearing,
smelling, tasting, and touching is completely devoid of attachment
or distortion.
The transformation-bodies are bodies which are created using
spiritual powers and which are transformations or emanations fromthe Dharma-body of the Buddha. (Three Aspects of the Dharma Body
are explained below in the section on the eighth consciousness.)
The Buddhas expediently display for living beings Three Kinds of
Transformation Bodies: 1) a great transformation body to teach the
great Bodhisattvas on the tenth ground (equivalent to the Reward
Body), 2) a small transformation body--the sixteen "foot" physical
body of the Buddha Shakyamuni, and 3) bodies which take on
appearance in accordance with the species of living being taught.
The perceptual functioning of these bodies is accomplished through
the use of the Wisdom of Successful Performance.
PART TWO: THE SIXTH CONSCIOUSNESS
Below, the first four lines discuss the range of the sixth
consciousness; the second four discuss its role in the creation of
karma and in the resultant karmic activity. The final four explain
its transformation into wisdom.
Having Three Natures and with Three Modes of Knowledge, it
pervades the Three States.
The Three Natures are the wholesome, the unwholesome, and the
indeterminate.
The Three Modes of Knowledge are direct perception, inference
and fallacy.
The Three States are the natural state, the state of solitary
impressions, and the state of transposed substance. They have
already been explained above (see Part One, line one).
The sixth consciousness uses all three modes of knowledge in
its awareness of the three states. The Three Natures
refers to classification of the moral nature of its activity. The
distinction-making of the sixth consciousness is considered to be
of a wholesome nature if it is beneficial. Such activity arises
karmically as a result of good roots, that is, it is the fruition
of the seeds planted by wholesome activity in the past. The
situation is the opposite for distinction-making of an unwholesome
nature. Indeterminate distinction-making is neither beneficial nor
non-beneficial and arises from past activity that was
correspondingly so.
The last type, the indeterminate nature, is divided into the
obscuring indeterminate nature and the non-obscuring indeterminate
nature; they will be explained below in the section
ontheseventhconsciousness.
As it turns on the wheel, it easily comes to know the Three
Realms it turns within.
The Three Realms are the realm of desire, the realm of form,
and the formless realm.
What causes our revolving within the Three Realms on the wheel
of the Six Destinies are the distinctions made in the sixth
consciousness. The distinctions lead to karmic activity and then
to karmic retribution. Because of its great power of making
distinctions, the sixth consciousness easily distinguishes and
classifies the different states--environments--of the realms with
which it comes into contact.
It interacts with all fifty-one Dharmas Interactive with the
Mind.
The sixth consciousness interacts with all fifty-one of the
Dharmas Interactive with the Mind. The fifty-one are listed in the
appendix on the One Hundred Dharmas and are described in the
Shastra on the Door to Understanding the Hundred Dharmas.
Whenever it is wholesome or unwholesome, they make distinctions
and accompany it.
When the activity of the sixth consciousness is wholesome, it
is accompanied by the Eleven Wholesome Dharmas of the One Hundred
Dharmas. When its activity is unwholesome, the dharmas of
affliction arise in conjunction with it.
Its Three Natures, the Three States it relates with, and its
Three Kinds of Feeling are constantly in flux.
In other words the moral classification, and so forth, of the
sixth consciousness changes from moment to moment. The sixth
consciousness is involved in a constant flux of distinction-making.
In the case of the Three Natures, wholesome, unwholesome, and
indeterminate indicate the moral categories od its activity; in the
case of the Three States--the natural, and those of solitary
impressions and of transposed substance--the categories indicate
degrees of reality; and in the case of the Three Kinds of Feeling,
the distinctions of pleasure, of pain, and of neutral feelings
classify the emotional and perceptual experiences we undergo on
their most fundamental level of reception. One difference between
the Three Natures and the Three Kinds of Feeling is that the former
is an analysis of causal activity and the latter is an analysis of
experiential effect.
The basic and subsidiary afflictions together with faith and other wholesome dharmas always arise jointly with the sixth
consciousness.
The afflictions and wholesome dharmas are all dependent upon
the sixth consciousness. In other words they are not really
separate from it but represent further categorization of
distinctions within it. However, as explained above, depending on
the nature of the sixth consciousness at any particular moment, the
afflictions and the wholesome dharmas do not necessarily all arise
together, that is, at the same time.
In physical action and in speech it is the most important.
In the creation of karma the volitional activity of the sixth
consciousness plays the most important role. Examination and
decision, which are both functions of the sixth consciousness, lead
to activity, which creates both speech and bodily karma.
It brings to completion by its ability to summon forth the power
of karma that leads [to rebirth].
This line further explains the karma-generating power of the
sixth consciousness. It brings about karmic activity that leads to
retribution, which is the completion of the three-stage karmic
process: 1) giving rise to delusion, 2) creating karma, and 3)
undergoing retribution. When karma is created, seeds are planted
in the eighth consciousness. At the time of rebirth it is the
ripening of those seeds, "the power of karma", that draws the
eighth consciousness back into the suffering of the Six Paths of
Rebirth.
When the state of mind that is the initial phase of the Ground of
Rejoicing arises,
The Ground of Rejoicing is the first of the Ten Grounds of
the Bodhisattva's Path. Each of the ten is divided into the
initial (or entering), dwelling, and departing phases.
Innate attachments still spontaneously appear as bonds and
latent tendencies.
The two major kinds of attachment, to self and to dharmas,
are further divided into two types: innate and distinguished.
Innate are present at birth, and distinguished are learned
subsequently. At this point, when the sixth consciousness begins
to be transformed into the Wisdom of Wonderful Contemplation, thedistinguished attachments have already been eliminated. The
distinguished belong to the sixth consciousness, while the innate
ones are found in both sixth and seventh. The innate are slowly
eradicated up through the tenth ground. The latent tendencies refer
to the seeds of the affliction-obstacle and of the obstacle of the
knowable. Therefore, the line indicates that even at the point of
entrance onto the First Ground innate attachments still exist in
the sixth consciousness, both as manifest "bonds" and as latent
potentials or "seeds".
After the Far-reaching Ground, it is purified and without
outflows.
The Far-reaching Ground is the seventh ground of the
Bodhisattva. At the eighth ground, called the Unmoving Ground,
one is without outflows. The sixth consciousness's attachment to
the perceiver-division of the eighth, storehouse, consciousness as
being the Self is abandoned, so there is no longer any attachment
to self, only to dharmas.
How the seventh consciousness becomes attached to the
perceiver division of the eighth consciousness as the self is
explained in the initial section on the seventh consciousness.
When the Wisdom of Wonderful Contemplation becomes fully bright,
it illuminates the universe.
At Buddhahood the transformation of consciousness into wisdom
is completed, and the light of the Wisdom of Wonderful
Contemplation illuminates everywhere.
PART THREE: THE SEVENTH CONSCIOUSNESS
The state of transposed substance that has the obscuring
indeterminate nature is the connection between the sentience
and the basis.
The state of transposed substance has two modes: the real and
the seeming. Real transposed substance refers to the seventh
consciousness relating to the eighth consciousness by falsely
transposing the latter's perceiver division into a 'self'. That
'self' has no reality of its own, but is based upon the substance
of the perceiver division of the eighth consciousnesss. [The
seeming transposed substance refers to the sixth consciousness's
relations with external states.]
The obscuring indeterminate nature is one of two modes of theindeterminate nature, the third of the Three Natures. The other
mode is the non-obscuring indeterminate nature. Obscuring refers
to those states of consciousness that have the function of,
literally, 'covering' one's true nature. That is what the the
seventh consciousness does. As will be explained, it 'covers'--it
destorts the true nature of--the perceiver division of the eighth
consciousness. The non-obscuring nature refers to the perceived
division of the eighth consciousness. It is said to be
non-obscuring because it does not distort or obscure the true
nature of the mind.
In between the seventh consciousness--'sentience' in the
verse--and the perceiver division of the eighth
consciousness--'basis' in the verse--there arises a state of
transposed substance, which is the object of the seventh
consciousness and which is identified by the seventh consciousness
as being the 'self'. This is the process that obscures one's true
nature.
According with conditions and attached to self, its mode of
knowledge is fallacy.
As the seventh consciousness transmits information between
the eighth consciousness and the first six consciusnesses, it
overlays the information with self, thereby invovling the first
six consciousnesses in its own fallacy.
The 'conditions', or situation, are those described in the
first line: the state of transposed substance arising in between
the seventh and eighth consciousnesses.
The four types of attachment to self are described in line
four below.
Fallacy is the third of the Three Modes of Knowledge, already
mentioned above, the first two being direct, veridical perception
and inference. The seventh consciousness's attachment is innate
and, therefore, a fundamentally fallacious mode of knowledge; it
is not based on wrong inference as is the case with the sixth
consciousness's coarse, distinguished, attachment to self. (The
sixth consciousness also has a subtle, innate, attachment to self.)
The eight major-grade derivative afflictions; the universally
interactive; of the particular states, judgment;
Self-love; self-delusion; view of self; and self-conceit all
interact and accord with it.
The eight major-grade derivative afflictions are lack of
faith, laziness, laxness, torpor, restlessness, distraction,improper knowledge, and scatteredness.
The five universally interactive dharmas are attention,
contact, feeling, conceptualization, and deliberation.
Self-love, self-delusion, view of self, and self-conceit are
known as the Four Types of Delusion. The four arise because of
one of the Five Particular States, judgment, which refers to
decision-making based wholly on worldly knowledge which is defiled
by self. "Judgment" ceases to operate on the grounds of the sages,
that is, from the eighth ground on. 'It' refers to the seventh
consciousness. All of the eighteen dharmas listed here are
dependent upon the seventh consciousness for their existence and
all interact with it.
It continuously focuses its mental activity on inquiry which
results in the characteristic that is self.
The seventh consciousness, in conjunction with the
abovementioned mind-dependent dharmas, continously focuses on the
perceiver division of the eighth consciousness, inquires into its
nature, and erroneously ascertains that it is the true self.
In contradistinction to the other consciousnessess the seventh
consciousness both functions continuously and engages in mental
inquiry.
CONTINUOUS FUNCTIONING AND MENTAL INQUIRY IN RELATION TO THE EIGHT
CONSCIOUSNESSES
=================================================================
Consciousnesses: 1-5 6 7 8
-----------------------------------------------------------------
continuous functioning X X
mental inquiry X X
=================================================================
Day and night it reduces sentient beings to a state of
confusion.
It is the seventh consciousness that keeps beings revolving
on the wheel of rebirth. It is innate attachment to self that is
the basis of our continued rebirth.
The Four Delusions and the Eight Major-Grade Derivative
Afflictions arise interacting with it.
It is the Four Delusions, mentioned in line four above, and
the EightMajor-Grade Derivative Afflictions, mentioned in linethree above, that constitute "the state of confusion" of living
beings.
When the sixth consciousness is functioning, the seventh is
called the basis of defilement and purity.
The seventh consciousness is the mind-organ and as such is
the basis of the sixth consciousness, which distinguishes what is
defiled and what is pure.
During the initial phase of the Ground of Extreme Rejoicing, the
Wisdom whose Nature is Equality begins to appear.
The seventh consciousness automatically begins to be
transformed as the sixth is transformed. The seventh has no power
of its own to eliminate delusion, because its delusions are all
innate rather than distinguished. Through meditations utilizing
the sixth consciousness, attachment to self is eliminated, but
attachment to dharmas still remains.
Practice becomes effortless and the self is destroyed for good.
On the eighth ground of the Bodhisattva all further
cultivation is spontaneous and without personal effort because
there is no longer any self.
The Thus Come One appears [in a body] for the Enjoyment of Others
The Dharma-Body of a Buddha has three different aspects: 1)
the Body of Self-Mastery, 2) the Enjoyment Body, which in turn has
two aspects--self enjoyment and enjoyment of others, and 3)
transformation bodies.
As an opportunity for Bodhisattvas of the Tenth Ground.
The Buddhas use their Enjoyment Bodies to teach and transform
the Bodhisattvas who are on the tenth ground.
PART FOUR: THE EIGHTH CONSCIOUSNESS
Its nature is exclusively the non-obscuring indeterminate, and
it interacts with the Five Universally Interactive Dharmas.
Before its transformation into wisdom, the eighth
consciousness always arises together with the seventh consciousness
and the Five Universally Interactive Dharmas: attention, contact,
feeling, conceptualization, and deliberation. The nature of the
eighth consciousness is said to be "non-obscuring" because it does
not obscure True Thusness. The eighth consciousness can also be
said to be "unobscured" because its own nature is not obscured by
the mind-dependent dharmas that arise with it. It is indeterminate
because, being passive, it does not make the distinctions of
wholesome and unwholesome or any other distinctions.
The eighth consciousness contains seeds, karmic potentials
created by previous karmic activities. The seeds ripen and become
actual dharmas as they are "perfumed" by the karmic activity of
the first seven consciousnesses. The image here is built on an
analogy with of sesame seeds, which take on the fragrance of the
sesame plant's flowers or of any fragrance with which they come
into contact.
The Three Realms with their Nine Grounds come into being in
accord with the power of karma.
Although the eighth consciousness does not create karma
because it is totally passive in function, the seeds stored within
it ripen to create actual dharmas that are the Three Realms and the
Nine Grounds. [The Nine Grounds are explained above in the
explanation of the second line of the verse describing the first
five consciousnesses.]
Because of their confused attachments, those of the Two Vehicles
don't comprehend it;
And based upon those attachments, there arise the disputes of
the shastra masters.
Only the Buddhas and Bodhisattvas are capable of direct
awareness of the eighth consciousness, because its states are so
subtle. That is why those of the Hinayana vehicles deny its
existence. The Treatise on Consciousness-Only gives scriptural
references to it from both Mahayana and Hinayana scriptures
together with logical arguments for the necessity of its existence.
How vast and unfathomable is the threefold alaya!
Alaya means "storehouse". Because it is a "storehouse" of
seeds, storehouse consciousness (alayavijnana) is one of the names
by which the eighth consciousness is known. "Threefold" refers
to three aspects of the eighth consciousness: it contains seeds,
it is 'perfumed', and the seventh consciousness takes it to be theself.
Generated by the winds of states, seven waves arise from its
depths.
"Its depths" refers to the extent of the eighth consciousness,
which is compared to the ocean. The first seven consciousnesses
arise from the eighth consciousness in the same manner as waves
arise on the surface of the sea. The wind represents "states", the
causes and conditions for the consciousnesses arising. The causes
and conditions "perfume" seeds in the eighth consciousness, causing
them to sprout, to become actual dharmas. The first seven
consciousnesses and the Dharmas Interactive with the Mind
associated with them all come into being from seeds stored in the
eighth consciousness.
It undergoes perfuming and contains the seeds both of the body
with its organs and of the material world.
The body with its perceptual organs and the entire physical
world also arise from seeds contained in the eighth consciousness.
After going and before coming, it's in control.
At death the first seven consciousnesses are reabsorbed into
the eighth consciousness. At birth they are regenerated as
separate consciousnesses. "After going and before coming" refers
to the intermediate state between death and rebirth. Dureing that
period the eighth consciousness is "in control."
The line could also be interpreted as meaning that at death
the eighth consciousness is the last to leave the old body, and at
birth it is the first to begin functioning.
Before the Unmoving Ground attachment to the storehouse is
finally relinquished.
The Unmoving Ground is the Eighth Ground. Prior to the eighth
ground, that is, on the seventh ground, the seventh consciousness
relinquishes its innate attachment to the eighth or storehouse
consciousness being the self. This takes place as the seventh
consciousness transforms itself into the Wisdom Whose Nature is
Equality.
Upon completion of the vajra Path, it is empty of the ripening of
results.
The vajra Path, "the Path of indestructible substance", refers
to the eighth through tenth grounds and, in addition, the stage ofEqual Enlightenment. Due to the absence of self and because the
Bodhisattva contemplates the emptiness of both self and dharmas
during this period, no fresh defiling karma is created, but "the
ripening of results" continues: seeds planted in the past continue
to ripen into actual karmic retribution. However, at Buddhahood the
eighth consciousness is finally emptied of ripening seeds of future
karma. In other words, no seeds remain in the mind that could give
rise to future outflows or impurities.
The Great Perfect Mirror Wisdom and the undefiled
consciousness are produced at the same time,
At Buddhahood the transformation of the eighth consciousness
into the Great Perfect Mirror Wisdom is complete, and consciousness
can be said to be totally undefiled. It is this pure
"consciousness" that is called True Thusness.
And in the ten directions universally illuminate Buddha-fields as
countless as motes of dust.
The light of wisdom emitted from the Dharma Body of the Buddha
illumintes everywhere.
The ten directions are north, south, east, west, northeast,
northwest, southeast, southwest, above, and below.
A Buddha-field or Buddhaland refers to where a Buddha resides,
a "land" created by the power of great compassion to aid in
teaching living beings and in taking them across to Buddhahood.
IV. APPENDICES
A. DHARMAS INTERACTIVE WITH THE MIND AND THE EIGHT CONSCIOUSNESSES
=================================================================
Consciousnesses: 1-5 6 7 8
-----------------------------------------------------------------
UNIVERSALLY INTERACTIVE
attention X X X X
contact X X X X
feeling X X X X
conceptualization X X X X
deliberation X X X X
PARTICULAR STATES
desire X X
resolution X X
recollection X X
judgment X X X
WHOLESOME STATES
faith X X
vigor X X
shame X X
remorse X X
absence of greed X X
absence of hatred X X
absence of foolishness X X
light ease X X
non-laxness X X
Consciousnesses: 1-5 6 7 8
-----------------------------------------------------------------
renunciation X X
non-harming X X
SIX FUNDAMENTAL AFFLICTIONS
greed X X
anger X X
foolishness X X
arrogance X
doubt X
IMPROPER VIEWS
self-delusion X X
view of self X X
self-conceit X X
self-love X X
extreme views X
false views X
TWENTY DERIVATIVE AFFLICTIONS
TEN MINOR GRADE
wrath X
hatred X
rage X
covering X
deceit X
flattery X
conceit X
Consciousnesses: 1-5 6 7 8
-----------------------------------------------------------------
harming X
jealousy X
stinginess X
TWO INTERMEDIATE GRADE
lack of shame X X
lack of remorse X X
EIGHT MAJOR GRADE
lack of faith X X X
laziness X X X
laxness X X X
torpor X X X
restlessness X X X
distraction X X X
improper knowledge X X X
scatteredness X X X
FOUR UNFIXED
sleep X
regret X
examination X
investigation X
=================================================================
B. GLOSSARY OF SPECIAL TERMS
basis asraya
Buddha-field buddha-kshetra
characteristics of dharmas dharma-laksana
consciousness. vijnana
continuous functioning Ch. chang
delineating Ch. gwei jyu
dhyana Ch. chan
ground bhumi
interactive with the mind caitta, caitasika
latent tendencies anusaya
meditative inquiry Ch. tsan chan
mental inquiry Ch. shen sz
mind-organ manas
no outflows anasrava
organ of pure form Ch. jing sz gen
perceived division nimitta-bhaga
perceiver division darshana-bhaga
ripening of results vipaka
seeds bija
state Ch. jye, jing jye
storehouse alaya
storehouse consciousness alayavijnana
three baskets tripitaka
transformation body Skt. nisyanda-kaya
True Thusness bhutatathata, Ch. jen ru
undefiled amala
vajra Path vajra-marga
C. CONSCIOUSNESS-ONLY SCHOOL LISTS
TWO KINDS OF WISDOM (Ch. er jung jr)
1) Fundamental wisdom (Skt. mula-jnana, Ch. gen ben jr)
2) Later attained wisdom (Skt. prstalabdha-jnana, Ch. hou de
jr)
TWO OBSTACLES (er jang)
1) Obstacle of the afflictions (Skt. klesavarana)
2) Obstacle of the knowable (Skt. jneyavarana)
THREE ASPECTS OF THE ALAYAVIJNANA (san jung e lai ye shr)
1) Container of seeds (Skt. sarvabijaka, Ch. neng dzang)
2) Undergoes "perfuming" (Ch. swo dzang)
3) Taken to be self by seventh consciousness (Ch. wo ai jr
dzang)
THREE ASPECTS OF THE DHARMA BODY (Ch. san jung fa shen)
1) Self-mastery (Skt. svabhavika-kaya, Ch. dz sying shen)
2) Enjoyment (Skt. sambhoga-kaya, Ch. shou yung shen)
3) Transformation (Skt. nirmana-kaya, Ch. byan hwa shen)
THREE DIVISIONS OF THE BUDDHIST CANON (Skt. tripitaka, Ch. san
dzang)
1) Sutra (Ch. jing)
2) Vinaya (Ch. lyu)
3) Abhidharma (Ch. lwun)
THREE DIVISIONS OF THE EIGHTH CONSCIOUSNESS (Ch. ba shr san fen)
1) Self-verifying division (Skt.
svasamvittibhaga, Ch. dz jeng fen)
2) Perceiver division (Skt. darsanabhaga, Ch. jyan fen)
3) Perceived division (Skt. nimittabhaga, Ch. syang fen)
THREE KINDS OF FEELING (Skt. vedana, Ch. san shou)
1) pleasurable (Skt. sukha, Ch. le)
2) painful (Skt. duhkha, Ch. ku)
3) neutral (Skt. aduhkhasukha, Ch. bu ku bu le)
THREE KINDS OF TRANSFORMATION BODIES
1) great transformation
2) small transformation
3) bodies that accord with the species of living beings
THREE MODES OF KNOWLEDGE (Skt. pramana, Ch. san lyang)
1) direct, veridical perception (Skt. pratyaksa, Ch. syan
lyang)
2) inference (Skt. anumana, Ch. bi lyang)
3) fallacy (Skt.abhasa, Ch. fei lyang)
THREE NATURES (Ch. san sying)
1) wholesome (Skt. kusala, Ch. shan)
2) unwholesome (Skt. akusala, Ch. e)
3) indeterminate (Skt. avyakrta, Ch. wu ji)
THREE STATES (Skt. avastha, Ch. san jing)
1) natural state (Ch. sying jing)
2) state of solitary impressions (Ch. du ying jing)
3) state of transposed substance (Ch. dai jr ching)
THREE STEPS IN THE CREATION OF KARMA (Ch. san sz)
1) mental inquiry (Ch. shen lu)
2) decision (Ch.jywe ding)
3) action (Ch. fa dung)
THREE REALMS (Ch. san jye)
1) realm of desire (Skt. kamadhatu, Ch. yu jye)
2) realm of form (Skt. rupadhatu, Ch. sz/shai jye)
3) formless realm (Skt. arupyadhatu, Ch. wu sz/shai jye)
FOUR KINDS OF NOURISHMENT (Skt. catvara-ahara,Ch. sz shr)
1) mouthfuls (Skt. kavali-kara-ahara, Ch. dwan shr)
2) mental contact (Skt. sparsa-ahara, Ch. chu shr)
3) volition (Skt. manah-sancetana-ahara, Ch. sz shr)
4) consciousness (Skt. vijnana-ahara, Ch. shr shr)
FOUR KINDS OF WISDOM (Skt. jnana, Ch. sz jr)
1) Great Mirror Wisdom (Skt. adarsa-jnana, Ch. da ywan jing
jr)
2) Wisdom of Equality (Skt. samata-jnana, Ch. ping deng sying jr)
3) Wisdom of Wonderful Contemplation (Skt.pratyaveksana-jnana, Ch. myau gwan cha jr)
4) Wisdom of Successful Performance (Skt. krityanusthana-
jnana, Ch. cheng swo dzwo jr)
FOUR TYPES OF DELUSION (Ch. sz hwo/hwei)
1) self-love (Skt. atma-sneha, Ch. wo ai, wo tan)
2) self-delusion (Skt. atma-moha, Ch. wo chr)
3) view of self (Skt. atma-drsti, Ch. wo jyan)
4) self-conceit (Skt. atma-mana, Ch. wo man)
SIX DESTINIES (Skt. gati, Ch. lyou chyu)
1) gods (Skt. deva, Ch. tyan)
2) humans (Skt. manusya, Ch. ren)
3) asuras (Skt. asura, Ch. e syou lwo)
4) animals (Skt. tiryagyoni, Ch. chu sheng)
5) ghosts (Skt. preta, Ch. e gwei)
6) hell-dwellers (Skt. nairayika, Ch. di yu)
SIX PATHS OF REBIRTH See SIX DESTINIES
EIGHT CONSCIOUSNESSES (Skt. vijnana, Ch. ba shr)
1) eye-consciousness (Skt. caksur-vijnana, Ch. yan shr)
2) ear-consciousness (Skt. srotra-vijnana, Ch. er shr)
3) nose-consciousness (Skt. ghrana-vijnana, Ch. bi shr)
4) tongue-consciousness (Skt. jihva-vijnana, Ch. she shr)
5) body-consciousness (Skt. kaya-vijnana, Ch. shen shr)
6) mind-consciousness (Skt. mano-vijnana, Ch. yi shr)
7) defiled/defiling mind-consciousness (Skt. klista-mano-
vijnana, manas, Ch. yi)
NINE GROUNDS (Skt. navanupurvavihara, Ch. jyou di)
1) Realm of desire (Skt. kama-dhatu, Ch. yu jye)
2) First Dhyana (Skt. prathama-dhyana, Ch. chu chan)
3) Second Dhyana (Skt. dvitiya-dhyana, Ch. er chan)
4) Third Dhyana (Skt. trtiya-dhyana, Ch. san chan)
5) Fourth Dhyana (Skt. caturtha-dhyana, Ch. sz chan)
6) Infinite Space (Skt. akasanantyayatana, Ch. kung wu byan
chu)
7) Infinite Consciousness (Skt. vijnananantyayatana, Ch. shr
wu byan chu)
8) Nothing Whatsoever (Skt. akincanantyayatana, Ch. wu swo
you chu)
9) Neither Cognition Nor Non-Cognition (Skt.
naivasamjnasamjnayatana, Ch. fei syang fei fei syang chu)
NINE PRECONDITIONS (Ch. jyou ywan)
1) Space (Ch. kung)
2) Light (Ch. ming)
3) Organ (Ch. gen)
4) State (Ch. jing)
5) Attention (Ch. dzwo yi)
6) Basis of Discrimination (Ch. fen bye yi)
7) Basis of Defilement and Purity (Ch. ran jing yi)
8) Fundamental Basis (Ch. gen ben yi)
9) Seeds as Basis (Ch. jung dz yi)
TEN GROUNDS (Skt. dasa-bhumi, Ch. shr di)
1) Ground of Happiness (Skt. pramudita-bhumi, Ch. hwan syi di)
2) Ground of Leaving Filth (Skt. vimala-bhumi, Ch. li gou di)
3) Ground of Emitting Light (Skt. prabhakari-bhumi, Ch. fa
wang di)
4) Ground of Blazing Wisdom (Skt. arcismati-bhumi, Ch. yan
hwei di)
5) Ground of Invincibility (Skt. sudurjaya-bhumi, Ch. nan
sheng di)
6) Ground of Manifestation (Skt. abhimukhi-bhumi, Ch. syan
chyan di)
7) Ground of Travelling Far (Skt. duramgama-bhumi, Ch. ywan
sying di)
8) Ground of Not Moving (Skt. acala-bhumi, Ch. bu dung di)
9) Ground of Good Wisdom (Skt. sadhumati-bhumi, Ch. shan hwei di)
10) Ground of the Dharma Cloud (Skt. dharmamegha-bhumi, Ch.
fa yun di)
ONE HUNDRED DHARMAS See Shastra on the Door to Understanding
the Hundred Dharmas.
D. WORKS CITED
Han-Shan (Ta Shr). Sying-syang Tung-shwo. Ming Dynasty; rpt.Taipei: Fo-jyau Chu-ban She, 1976.
Hui-li. Life of Hsuan Tsang.
Maitreya (Bodhisattva). Yogacarabhumi-Sastra (Treatise on the
Stages of Yoga Practice). Ch. yu chye shr di lun. T. 1579.
Sywan-Dzang (Tripitaka Master). Cheng Wei-Shih Lun (Treatise on
Consciousness-Only). T. 1509. (Reconstructed into Sanskrit as
vijnaptimatratasiddhi.)
Vasubandhu (Bodhisattva). Shastra on the Door to Understanding
the Hundred Dharmas with Commentary by Tripitaka Master Hua.
Talmage: Buddhist Text Translation Society, 1983.
Vasubandhu (Bodhisattva). Trimsaka (Thirty Verses on
Consciousness-Only). Ch. Wei-shr san-shr lun