Translation and Explanation by Ronald Epstein
THE EIGHT CONSCIOUSNESSES
by Tripitaka Master Hsuan-Tsang of the Tang Dynasty
PART ONE: THE FIFTH CONSCIOUSNESS
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
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 shastra
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 emptyof 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.
to next section