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The times of birth and death are also devoid of mental consciousness. Why is it said that it is inactive only in five states? There is an interpretation that birth and death are indicated by the word and [in Vasubandhu's verse]. That explanation is not reasonable. Why? Because it is only said that six times are said to be mindless; i.e., the above five states and [nirvana] without remainder. It should be said that birth and death are included in stupefaction, because these are extreme stages of stupefaction. The word and indicates that the five are not confused. This shows that after the six consciousnesses have been [temporarily] eliminated, a return from their own seeds is supported by the fundamental consciousness, and for that reason [Vasubandhu] does not mention entering [nirvana] without remainder [because the six consciousnesses do not return then]. Of the five states, ordinary beings possess four, excluding the samadhi of cessation; the saints possess only the last three; among these [three], Tathagatas and independent bodhisattvas retain one, because they are devoid of sloth and stupefaction.

64. Simultaneity of the Six Consciousnesses

Therefore, of the eight consciousnesses, two—mind [i.e., the eighth consciousness] and manas—always evolve simultaneously in all the sentient. If the sixth occurs, then three evolve simultaneously. When one to five of the others occur through the coming together of conditions, then from four to eight are simultaneous. This is the 227

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abbreviated explanation of the simultaneous evolving of consciousnesses. If in one sentient being many consciousnesses evolve simultaneously, how can it be said that it is a single sentient being? [We reply,] if sentience is established on the basis of the number of consciousnesses, then when one is in a mindless state, one must not be sentient. Also, in a state when another mind [i.e., of another realm] is present, how could it be said that oneself is sentient? However, it does not contradict reason to establish sentience on the basis of the number of [seeds that constitute] the vital principle or on consciousness as retribution, because both are perpetual and unitary.

[It is asked,] in a single individual, there is a single similar and immediately antecedent condition, so how can there be evolution of many consciousnesses at the same time? [We reply,] since you concede that this one [condition] attracts many mental activities, why not concede that it can attract many kinds of minds? Also, who says definitely that this condition is single? He who says that many consciousnesses are simultaneous concedes that this condition is manifold.

Also, when desire grasps many objects at the same time, is not the presence of the many objects grasped at once? Because it is not reasonable that when blending through the power of the combination of organs, objects, etc., that consciousnesses are born successively. Also, although there is no distinction in nature of mental activities, still they vary as species, and you concede that they are born simultaneously, so why not concede that mind of varying species occurs simultaneously?

Also, just as waves and images [in mirrors] appear as many supported by one [ocean or mirror], many consciousnesses occur simultaneously supported by a single mind. Also, if you do not concede that mental [consciousness] occurs simultaneously with the five [sense] consciousnesses, then when they grasp their objects, they would not perceive them clearly, because, like mental consciousness when it is distracted, the objects have ceased long before. 228

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[It is asked,] how can the one mental consciousness associated with the [first] five consciousnesses grasp one or many objects such as color? [We reply,] in the same way that consciousness, such as the visual, each grasps one or many of its own objects. Here, too, what is the error? Because both the seen [part] and the seeing [part of consciousness] have numerous characteristics. Why [it is asked] are not various consciousnesses of the same species simultaneous? [We reply,] because if [a consciousness's] own object is perceivable, when one [consciousness] has been able to perceive it, the other [similar acts of the same consciousness] are of no use. [It is asked,] in that case, since the five consciousnesses have each perceived their own objects, what is the need for a simultaneously present mental consciousness to perceive it? [We reply,] mental consciousness occurring with the five [consciousnesses] aids the five and causes their birth. It is not solely in order to perceive the objects of the five consciousnesses. Also, it is different from visual consciousness, etc., because it can clearly perceive and grasp those objects, and therefore it is not useless. Consequently, the [Samdhi- nirmocana] Sutra says that mental consciousness is called "possessing discrimination," which is not the case with the five consciousnesses.

Since many consciousnesses evolve simultaneously, why are they not associates? Because of nonidentical objects, and, granting that the objects are the same, the substance and number of supports of that one or this one differ, just as the consciousnesses of the five organs are mutually unassociated.

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Oneness or Difference of

the Eight Consciousnesses

The eight consciousnesses in their self-natures cannot be said to be definitely one, because of the differences of modes of activity, supports, objects, and associates, and also because not all cease when one does, and because such characteristics as perfuming and being perfumed are each different.

Also, they are not definitely different, because the [Lankavatara] Sutra says that the eight consciousnesses are not differentiated, like water and waves, because if hey are definitely different, they must not be of the nature of cause and effect [for each other], and because, like illusory things, etc., they are devoid of definite natures [such as identical or different]. As was mentioned earlier, the distinct characteristics of the consciousnesses are based on the convention of reason (yukti-samvrti), not on ultimate truth (paramartha-satya). In ultimate truth, mind [i.e., reasoning] and words are cut off. As a verse [of the Lankavatara Sutra] says, Mind, thought, and the eight kinds of consciousness Have distinct characteristics from a worldly point of view. Distinct characteristics do not exist from the point of view of ultimate truth,

Because there is neither characteristic nor the characterized.

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Consciousness Only

We have extensively distinguished the characteristics of the three [consciousnesses] capable of transforming as the supports of the two parts that are transformed from them. How must we understand that the metaphorical "self" and "dharmas" that are transformations based on consciousness are not separate realities, and consequently that all are consciousness only? The Verses [of Vasubandhu] say,

The various consciousnesses transform

As IMAGINATION AND THE IMAGINED.

AS A RESULT OF THIS, ALL THESE ARE NONEXISTENT. Therefore all are consciousness only.

The Treatise says that the various consciousnesses means the previously discussed three transforming consciousnesses and their mental activities. The term transform is established because all are able to transform to resemble the two parts that are seeing {darsana) and seen (nimitta). That which transforms into the seeing part is called imagination, because it is able to grasp images. That which transforms into the seen part is called the imagined, because it is grasped by the seeing [part]. As a result of this correct principle, all real selves and dharmas definitely do not exist apart from what has been transformed from consciousness, because there is not a separate thing apart from the grasping and the grasped, because there are no real things apart from these two characteristics. Therefore no conditioned or unconditioned [dharmas], whether real or metaphorical, [exist] apart from consciousness. 233

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The word only denies real things apart from consciousness, but it does not [deny] such dharmas as mental activities, etc., that are not apart from consciousness.

Alternately, transforms means that internal consciousnesses transform to resemble selves and dharmas as characteristics of external objects. This transformation is called imagination, because its self-nature is false imagination; that is, mind and mental activities of the three realms. Objects that are grasped by it are the imagined, which are the falsely imagined natures of real selves and dharmas. Because imagination transforms to resemble external objects, characteristics of false selves and dharmas as the imagined natures of real selves and dharmas are definitely all nonexistent, because they have been denied [as realities] by former quotations from teachings and by reason. Therefore all are consciousness only, because the existence of false imagination 0 abhuta-parikalpa) is commonly accepted [by all schools]. The word only does not deny dharmas that are not apart from consciousness; therefore, real emptiness, etc., are by nature existent. Consequently, the two extremes of eternalism and annihilationism are avoided, and the meaning of consciousness only is demonstrated as conforming to the Middle Way.

1. Proofs of Consciousness Only

[It is asked,] as a result of what teachings and reasoning is the principle of consciousness only demonstrated? [We reply,] have we not already discussed it? [It is answered,] only incompletely. You do not demonstrate your own principle by refuting another's principle. You must again explain carefully and demonstrate the teachings and reasoning.

According to what the [Dasabhumika] Sutra says, "The three realms are mind only." Also, [the Samdhinirmocana Sutra] says, "Objects are only manifestations of consciousness." Also, [the Lankavatara Sutra] says, "None of the dharmas is apart from mind. " Also, [the Vimalakirti-nirdesa Sutra] says, "Sentient beings become impure or pure through mind. " It also is said, "Bodhisattvas 234

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who are provided with the four knowledges can, in accordance with awakening, enter [the truth of] consciousness only and objectlessness." [The four knowledges are,] first, knowledge of mages of different consciousnesses (v iru d d h a -v ijn a n a -n im itta -jn a n a ). That is, the same thing perceived by ghosts, humans, celestials, etc., is different for each in accordance with differences of karma. If objects really exist, how can this be possible? The second is knowledge of consciousness without [real] objects (a n a la m b a n a -v ijn a n a -jiia n a ). That is, one takes as objects such things as past, future, dream objects, images, etc., that do not really exist but that are possible as manifestations of consciousness. Since these objects are nonexistent, so must others be. Third, knowledge that [all beings] must be naturally without error (a n a b h is a m s k a r a -v ip a r ita -jn a n a ). That is, if the knowledge of the ignorant attained real objects, they must naturally achieve errorlessness and obtain liberation without effort. Fourth, the knowledge of change [of objects] in accordance with the triple knowledge (tr iv id h a -jn a n a -a n u v a r ta k a -jfia n a ). The first [of the three knowledges] is the knowledge of change [of objects] following the knowledge of one who has mastery [of mind] (v a s ita -jn a n a -a n u v a r ta k a -jn a n a ). That is, he who has realized mastery of mind can transform earth [into gold], etc., at will. If objects really exist, how can they be transformed? The second [of the three] is the knowledge of change [of objects] following the knowledge of one with clear perception (p r a v ic a y a -jn a n a -a n u v a r ta k a jh a n a ). That is, he who achieves the superior s a m a d h is and cultivates contemplation of dharmas contemplates one object, and a multitude of characteristics [such as origination and cessation] appear before him. If [these] objects are real, how can they be mentally transformed? The third [knowledge] is the knowledge of change [of objects] following nondiscriminative knowledge (n ir v ik a lp ik a -jn d n a -a n u v a r ta k a -jn a n a ). That is, when one generates and realizes true, nondiscriminative knowledge, none of the characteristics of objects appears. If objects really exist, how is it possible for them not to appear?

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The bodhisattva who achieves these four knowledges definitely is enlightened in and penetrates the principle of consciousness only. Also, a verse [of the Ghanavyuha] Sutra says, None of the objects of mind, thought, and consciousness Is separate from its own [mental] nature.

Therefore, I declare that all things

Are consciousness only; there is nothing else. Proofs in these holy teachings are numerous.

2. Reasoning

The commonly agreed upon visual consciousness, etc., do not take as objects form, etc., that is separate from themselves, because [each] is one of the five, like the others. The other [mental] consciousness, because it is a consciousness like visual consciousness, etc., also does not take as direct objects dharmas that are separate from itself. These direct objects are definitely not separate from these [six] consciousnesses, because they are one of the two [parts of consciousness], like [the seeing part] that can take objects. They are definitely not separate from mind and mental activities, because they are objective dharmas, like associated dharmas. These correct reasons and proofs are numerous, and therefore we must deeply believe and accept [the truth of] consciousness only. Self and dharmas do not exist; emptiness and consciousness are not nonexistent. These are [respectively] separate from existence and separate from nonexistence, and therefore [our teaching] conforms to the Middle Way.

As a result of this, Maitreya has two verses [in the Madhyantavibhaga]: False imagination exists;

The duality in it does not exist.

In it, there is only emptiness;

In that, there is also this [imagination].

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Therefore, I declare that all dharmas

Are neither empty nor not empty,

Because of existence, nonexistence, and existence; This conforms to the Middle Way.

These verses speak on the basis of only defiled dependence on others (paratantra), but in reality there is also a pure part of the dependent on others.

3. Nine Objections

[Objection:] If there is only internal consciousness that occurs resembling external objects, how is that we see that the places, times, bodies, and functions of worldly sentient and insentient beings are [sometimes] determinate and [sometimes] indeterminate? [We reply,] we must dispel this doubt by comparison with dream objects [which have the same characteristics but are not real external things], etc.

[Objection:] For what reason did the World-Honored One speak of twelve sense bases? [We reply,] these are transformations based on consciousness, not separate, real entities. In order to introduce the emptiness of the person (pucLgala-sunyata), he spoke of the six double dharmas [i.e., eye and visual objects, ears and sounds, etc.], just as he spoke of continuous sentience in order to deny the [false] view of annihilation. In order to introduce the emptiness of dharmas, he spoke later of consciousness only, because it makes us realize that external dharmas are also nonexistent. [Objection:] Is not the nature of this consciousness only also empty? [We reply,] no. [They ask,] why? [We reply,] because it is not to be grasped. We speak of the emptiness of dharmas on the basis that the falsely grasped real dharmas that are transformations of consciousness are in reality ungraspable (anupalabdha). We are not speaking of the emptiness of dharmas that is the nature of the ineffable consciousness only that is realized by correct knowledge. If this consciousness [only] does not exist, then there 237

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is no relative truth and, because there is no relative truth, there also is no ultimate truth, because ultimate truth and relative truth are established through mutual dependence. He who rejects the two truths wrongly grasps emptiness, and the Buddhas have said that such a one is incurable. It should be understood that various dharmas are empty and not empty, and that is why Maitreya uttered the previous two verses.

[Objection:] If the material sense bases (rüpa-ciyatana) are in substance consciousness, why does [consciousness] evolve resembling characteristics of form, manifesting a homogeneous, firm, stable series? [We reply,] because they originate from the power of perfuming energy of names and words, and because [form] is the supporting sense base for defiled and pure dharmas. If it did not exist, there would be no error, and then there would be no defilement and also no pure dharmas. Therefore the various consciousnesses appear resembling form. As a verse says,

Images of confusion and confusion itself

Must be conceded to be material consciousness

And immaterial consciousness [respectively].

If [the first] is lacking, the other is also lacking. [Objection:] External objects of form, etc., are clearly present and authenticated [by visual consciousness, etc.]. How can that which is acquired through direct perception be rejected as nonexistent? [We reply,] when they are authenticated by direct perception, they are not grasped as being external. Afterwards, the discrimination of thought falsely generates a thought of "outside." Therefore directly perceived objects are the transformation of the seen part of the consciousnesses themselves, and for that reason it is said that they exist. When form, etc., grasped by mental consciousness as external and real are falsely judged to exist, it is said that they are nonexistent. Also, objects of form, etc., are not form but resemble form, and they are not external but seem to be external. They are like objects in dreams and cannot be grasped as being real, external objects.

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[Objection:] If during the waking state forms are all like objects in dreams and not separate from consciousness, then, just as after a dream we awaken and know that it was only mental, why, when we are awake, do we not know that our own material objects are consciousness only? [We reply,] it is like being in a dream prior to awakening and being incapable of self-understanding. In order to be retrospectively awakened [to the dream state], we must reach awakening. You must understand that the objective forms of the awakened state are the same. We are incapable of self-understanding prior to a state of awakening and are capable of being retrospectively awakened [from delusion] when we arrive at true awakening. If we have not acquired true awakening, we are always situated in a dream. That is why the Buddha said that it is the long night of samsara. Consequently, we do not clearly grasp that material objects are consciousness only.

[Objection:] External form is really nonexistent and presumably not the object of internal consciousness. The minds of others really exist, so why are they not also one's own objects [of consciousness]? [We reply,] who says that the minds of others are not the objects of one's own consciousness? We just do not not say that they are its immediate objects. That is, when a consciousness is born, it is devoid of real function, unlike hands, etc., that immediately grasp external things, or the sun, etc., that spreads its light and immediately illuminates external objects. [Consciousness] is only said to perceive the minds of others because it is like a mirror in which appear seemingly external objects. It cannot immediately perceive [others' minds]. What it immediately perceives are its own transformations. Therefore, a scripture says, "There is not the slightest dharma that is capable of seizing other dharmas. It is just that when consciousness is born, it appears resembling images and is said to seize things. " As with having the minds of others as objects, so with form, etc.

[Objection:] Since there are different objects [of others' minds], how can you say that there is consciousness only? [We reply,] how obstinate! You doubt everything you touch. Does the teaching of 239

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consciousness only just speak of a single consciousness? [They ask ] if that is not so, then what [do you mean]?

[We reply,] listen carefully. If there were only a single consciousness, how could there be differences of the ten directions ordinary and wise, venerable and base, and cause and results, etc.? Who would preach for whom? How could one seek the Dharma? Therefore the words "consciousness only" have a profound significance. The word "consciousness" indicates in a general way that all sentient beings are said to have eight consciousnesses, six classes of mental activities, the seen and seeing [parts] that are transformations [of consciousness], differences of states, and the ultimate reality expressed by the principle of emptiness, because [these categories are, respectively,] the distinct characteristics of consciousness, associates of consciousness, the two transformations [of consciousness], their three states, and the true nature of the four [above categories]. In this way, the various dharmas are not separate from consciousness and are generally named "consciousness." The word "only" just denies really existing form, etc., that the ignorant grasp as definitely separate from the various consciousnesses. If in this way one knows the meaning of "consciousness only," one will be able to be without error, be well provided with equipment, quickly penetrate the emptiness of dharmas, realize supreme awakening, and aid those in the transmigration of samsara. This cannot be achieved by one who totally rejects all things as nonexistent. Therefore one must without doubt believe that all is consciousness only.

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Causality

If there is only consciousness entirely and no external condition, from what are the many imaginations [such as the eight consciousnesses, etc.] born? The Verses [of Vasubandhu] say,

From the consciousness that is all seeds

Transformation [occurs] in such-and-such ways;

Due to the power of mutual influence,

This and that imagination is born.

The Treatise says that consciousness that is all seeds (sarvabija-vijnana) means the particular energies (sakti) in the root consciousness that are capable of producing their own results. These are called all seeds because they produce results [named] "similar" (nisyanda), "retribution" (vipaka), "[resulting from] human effort" (purusa-kara), and "dominant" (adhipati). The reason for the exclusion of [the result named] "disentanglement" (visamyoga) is that it is not born from seeds. It is only realizable and not the result of seeds, because one must manifest and generate the path and eliminate the bonds in order to obtain it. Although this has the meaning of mutual influence, it is not what is being discussed here, because here it says that [seeds] are the kind that are able to produce imagination [directly].

This consciousness [that holds all the seeds] is their substance; therefore, they are called "consciousness" because the seeds have no separate nature apart from the root consciousness. The two words seed consciousness [in the verse] omit what is not [at once] seeds and consciousness, because there are consciousnesses that 241

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are not seeds and seeds that are not consciousness [such as grain seeds]. Also, seed consciousness indicates the seeds in the consciousness, not the consciousness that bears seeds, as will be explained later.

Because of the aid of other conditions, the seeds in this consciousness [undergo] transformation in such-and-such ways. That is, they evolve from the state of birth up to the time of maturity. The word such [in "such-and-such"] is repeated to indicate the plurality of kinds of transformation; that is, because "all seeds" indicates consciousness seeds exhaustively, [meaning] the three perfumings of common seeds, the uncommon, etc. Power of mutual influence (anyonyavasa) means the eight actual consciousnesses, their associates, the seen and seeing parts, etc., because all have the power to assist each other. Actual consciousnesses, etc., are named imaginations, because false imagination is their self-nature. There are many kinds of imagination, hence the words this and that.

The meaning of this verse is that although there are no external conditions [for the emergence of imagination], due to the differences in transformation of all the seeds existing in the root consciousness, and because of the power of mutual influence of the actual eight consciousnesses, etc., this and that imagination are also born. Why assume external conditions for generating imaginations? You must understand that the origin of pure dharmas is the same, because they are born from the conditions of actual pure seeds and the actual [consciousnesses].

1. The Four Conditions

As it was said, the conditions consisting of seeds and actual [dharmas] produce imagination. How must we understand the characteristics of this conditioned birth? There are four conditions {pratyaya).

2. Condition as Cause

The first is the condition as cause. This means that a conditioned dharma directly provides its own result. Its substance is twofold: 242

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one, seeds; two, actual [dharmas]. "Seeds" means the various env ie s in the root consciousness that are good, defiled, and nondetermined of all realms, stages, etc. They have the ability to attract subsequent energies [i.e., seeds] of their own species, and they generate simultaneous actual results [i.e., consciousnesses] of their own species. These are of the nature of conditions as cause only in that [situation].

As for actual [dharmas], these are the [first] seven evolving consciousnesses, with their associates [i.e., mental activities], the seen and seeing [parts] that are their transformations, natures [of good, etc.], the realms, stages, etc., with the exception of the good [dharmas] of the fruit of Buddhahood and extremely weak and nondetermined [dharmas]. The others perfume the root consciousness and generate seeds of their own species. These are of the nature of conditions as cause only from the point of view of the other. Because the group of the eighth consciousness has nothing to perfume, and because [mental activities] cannot perfume alone in the absence of their supports [i.e., consciousness], and because [the eighth and first six consciousnesses] are extremely slight, and [in Buddhas, the eighth consciousness] is extremely perfect, these do not perfume or create seeds.

The development of the same species of actual [dharmas] is not of the nature of condition as cause among themselves, because they are born of their own seeds. The development of all of different species is also not a condition as cause among themselves, because they do not directly produce [each other]. As for the explanation that development of actual [dharmas] of both different and same species is a condition as cause among themselves, you should understand it as hypothetical, or it is a concession [to the Sarvastivadins]. There is the simple explanation [in the Yogacarabhumi Sastra] that seeds are of the nature of conditions as cause. That is in accordance with their prominence and value [as a continuous series], but that is not an utterly reasonable explanation, because the holy teachings say that the development of the [first seven] evolving consciousnesses and the alaya are conditions as causes for each other.

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3. Similar and Immediately Antecedent Condition The second is the similar and immediately antecedent condition This means the eight actual consciousnesses and their mental activities as a prior group vacate and then summon a subsequent [group] that is of its own species, without interruption, and similar, and cause it to be definitely born. The many seeds of the same species are not categorized as this condition, because they evolve simultaneously, like the unassociated [dharmas]. Consequently, the eight consciousnesses are not conditions [of this kind] for each other. Even though mental activities always evolve together with mind, they are its associates, and they therefore combine with them to resemble a unity that cannot be supposed to be separate or differentiated, and for that reason they act upon each other as similar and immediately antecedent conditions. Upon entering [nirvana] without remainder, the mind is extremely weak and lacking in the function of vacating and summoning. Also, it will not [subsequently] generate similar and antecedent dharmas. Therefore it is not this condition. How do we know that this is so? There is evidence in the [Yogacarabhumi] Sastra that says, "If immediately after this consciousness, etc., another [subsequent] consciousness, etc., is definitely born, then we say that the former is the similar and immediately antecedent condition of the latter. "

It must be said as a consequence of this interpretation that it is possible for the adana [i.e., store] consciousness in [one of] the three realms and nine of the stages to act as a similar and immediately antecedent condition for that of another [realm or stage], because [adana consciousness] in a superior [realm or stage] introduces birth and death in an inferior [realm or stage], etc., [and vice versa]. An impure [consciousness] immediately has birth as pure [consciousness], but the pure is definitely not born as an impure one, because once mirror knowledge occurs, it must never come to an end. The same is so of the relationship between a good [adana consciousness] and a nondetermined one.

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From what realm does this [impure consciousness] generate purity? Either from the realm of form or from the realm of desire. That is, in the case of ordinary beings who seek Buddhahood, [that consciousness] definitely generates pure [consciousness] from the realm of form, because it is necessary for them to be subsequently born above the Suddhavasika [realm of celestials] in the abode of Mahesvara [at the apex of the realm of form] in order to obtain bodhi. In the case of [followers of] the two vehicles who turn toward great bodhi, [that consciousness] definitely generates purity from the realm of desire, because only in the realm of desire does one turn [toward bodhi] and preserve the body. The reason is that even though they must go to the abode of Mahesvara in order to become Buddhas, still the natural bodies they preserve by the power of great vows are those of the realm of desire.

There is an interpretation that in the realm of form, also, there are disciples (sravaka) who turn to the Mahayana and vow to preserve their bodies, and this does not disagree with teachings or reason. Therefore the purity of the eighth consciousness of disciples is capable of appearing from the mind of the realm of form. As for the absence of turning [to the Mahayana] in the five Suddhavasika [realms], it is because the scriptures do not say that [beings there] manifest the great mind [of bodhi].

The seventh evolving consciousness of [one of] the three realms and nine stages may act as a similar and immediately antecedent condition [for another seventh consciousness of a different realm or stage], because it is bound to the place of birth of the eighth consciousness. Impure and pure [seventh consciousnesses] may produce each other, because in the state of the ten stages, they are able to attract each other. This is also so of the relationship between good and nondetermined [states of manas]. Defiled and nondefiled [states] among the nondeterminates vacate and summon each other, because knowledge of the emptiness of the person and its fruit [and defiled states] are able to attract each other as prior or subsequent states. Impure and pure produce each other in the realms of desire and form but not in the formless realm, because in the upper stages, bodhisattvas are not bom in that [realm]. 245

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The sixth evolving consciousness of [one of] the three realms and nine stages, which may be impure, pure, good, not good, etc may each act as a similar and immediately antecedent condition for the other, because they attract each other in the state of nourishing rebirth, etc. The preliminary occurrence of purity [of the sixth consciousness] only follows [consciousness of] the realm of form, because the good that is connected with the aids to penetration (nirvedha-bhagiya) is only [connected with] the realm of form Consciousnesses of eye, ear, and body in two realms and two stages, and the two consciousnesses of nose and tongue of one realm and one stage, act as similar and immediately antecedent conditions for their own species. Good, etc., [states of consciousness] do likewise, you should know, in their relations between each other. There is an interpretation that whether impure or pure, the [first] five consciousnesses act as similar and immediately antecedent conditions for their own species, because they may generate each other prior to the achievement of Buddhahood. According to another interpretation, the pure arises subsequent to the impure, but not vice-versa, because the pure five consciousnesses do not exist in non-Buddhas, because their five material organs are definitely impure, and because [the organs] are categorized as being the seen part of consciousness as retribution.

[Why do the five impure organs not generate pure consciousness?] Because the impure [organs] are uncommon [or special] supports, are necessarily simultaneous [with the five consciousnesses], and have the same objects [as the corresponding consciousnesses], because the manifestation of pure consciousness by the organs does not correspond with reason, and because of the difference of clarity and dullness of these two [respectively] regarding objects. 4. Condition as Perceptual Object

The third is the condition in the form of [perceptual] object. This means an existing dharma perceived by mind and mental activities and the support of mind and mental activities that are closely tied to their own forms. Its substance is twofold: the immediate 246

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and the distant. If it is not separated from the essence [i.e., consciousness] that has it for an object and is that which the seeing part, etc., perceives and has as an internal support, you must understand that that is an immediate condition as object. Even though it is separated from the essence that has it for an object, if it acts as an essence capable of generating that is perceived by [consciousness] and which supports [consciousness] internally, you must understand that that is the distant condition as object. All [consciousnesses] that have objects have immediate conditions as objects, because they must not be born apart from an internal object of perception and support. Those that take objects sometimes have distant conditions as objects [but not always], because they can be born apart from external objects of perception and supports [such as the future, past, etc.].

As for the group of the eighth consciousness, there is an interpretation that it has only an immediate condition as object, because it transforms [as objects] spontaneously through the power of karmic causes [within it]. According to another interpretation, it definitely also has distant conditions as objects, because, when it transforms into [the body of] another, it must be supported by the essence of the other in order to transform.

There is an interpretation that neither of the [above] two explanations corresponds with reason. Bodies and lands of oneself and others may experience each other, because the transformations [of consciousness] of others are one's own essence. One's own seeds are not experienced by another, because it does not correspond to reason that they transform into another's, because the seeds of various sentient beings are not equal. It must be said that there may or may not be distant conditions as objects for this group [of the eighth consciousness].

As for the group of the seventh consciousness, prior to transmutation of the support, [manas] must be supported by an external essence [i.e., the eighth consciousness], because [impurity] is innate. Therefore it definitely has a remote condition as object. Once the support is transmuted, it does not necessarily have it, 247

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4ia because it has no external essence [as object] when it has as objects true reality (tathata), etc. The mode of activity of the group of the sixth consciousness is strong and active and is able to evolve freely in all states, so it may or may not have as a support an external essence. [Consequently,] the existence or nonexistence of distant objects as condition is uncertain.

As for the group of the first five consciousnesses, in the state prior to the transmutation of the support, they are coarse, dull and weak and therefore must be supported by external essences. Therefore it is also certain that they have distant conditions as objects. Once they have undergone the transmutation of the support, they do not necessarily have them, because they do not have external essences [as objects] when they have as objects such things as past, future, etc.

5. Dominant Condition

The fourth is the dominant condition. This means an existing dharma with a superior power and function that can, vis-à-vis other dharmas, either promote them or oppose them. Even though the previous [three] conditions are also dominant, the present fourth one excludes those and accepts others in order to show the distinct characteristics of various conditions.

The function of promoting and opposing evolves in four situations: generating, sustaining, realizing, and obtaining. Even though the functions of the dominant [condition] are many depending on events, there are only twenty-two that are predominant and obvious. You must understand that these are the twenty-two capacities (indriya). [These are as follows:]

The first five material capacities (rupa-indriya), because their nature is that of the pure form of the eye, etc., that are transformations of root consciousness, etc.

Male and female capacities (vyanjana-indriya), because they are categorized as the bodily capacity; they are therefore a small part of that capacity.

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The vital capacity (jivita-indriya) does not by nature exist separately, being only conventionally established on the basis of being a state of the immediate seeds of root consciousness. Mental capacity (mana-indriya) is by nature the eighth consciousness in general.

The five capacities of feeling (vedana-indriya) have as their nature the five feelings [of indifference, etc.] themselves as is fitting [in relation to various consciousnesses].

The five capacities of faith, etc., have as their self-nature faith, etc., and good memory, etc.

The capacity of knowing the as-yet unknown (anajnatamajnasyami-iti-indriya) has three states of substance. The first is the root state (mula-avastha), i.e., on the path of insight, with the exception of the final instant, because there is no longer anything unknown that is to be known. The second is the state of added effort; i.e., [the four aids to penetration, nirvedha-bhagiya, consisting of] heat, summits, patience, and supreme worldly dharmas, because they can directly attract and generate the [above] root state. The third is the state of equipment (sambhara-avastha); i.e., all roots of good, from the desire to produce definitely superior good dharmas in order to obtain the comprehension of truth (satyaabhisamaya), up to, but not yet conforming to, the aids to penetration, are called the "state of equipment," because they are able indirectly to assist and produce the root state. In these three states, the nature of this capacity consists of the five capacities of faith, etc., along with thought, delight, happiness, and indifference. The capacity of regret also exists in the state of added effort, etc., when one feels sad about subsequent superior dharmas [not yet realized], but it is not properly a root of good and therefore is usually not mentioned.

As for this capacity existing in the first three formless realms, this is because there is a possibility of cultivating this capacity on the side of the superior path of insight. Or one in the state of the two vehicles who turns toward the Great [Vehicle] in order to realize the emptiness of dharmas generates, prior to this state, the 249

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purity of the emptiness of the person included in nine stages, because all these bodhisattvas have this capacity. The path of insight of bodhisattvas also contains this capacity, but it is said [to exist] only prior to the [ten] stages, because the time [of the path when it occurs] is hurried. The nine pure capacities one possesses such as faith, are all of the name of the capacity of knowing, from the final moment of the initial path of insight up to the Diamondlike Samadhi. In those not yet free of desire, there is also the capacity of sorrow following the search of supreme liberation, but it is not properly speaking a root of good, so it is not discussed much. The capacity of one who has understood (djndtavi-indriya) is of the nature of the nine pure capacities of the stage of post-learner. Although the purity of discursive contemplation exists at the peak of existence, still it is not clear and sharp and is not of the nature of the last three capacities. Such is the self-nature of the twenty-two capacities. The interpretation of other topics [related to them] should be understood in accordance with the [Yogdcdrabhumi\ Sastra. 6. The Ten Causes

Because these [above] four conditions are distinguished on the basis of the concept of the fifteen foundations (adhisthana), they constitute ten causes (hetu). How are they established on the basis of the fifteen foundations?

The first is the foundation consisting of speech (vac); i.e., its nature is that of speech generated by dharmas, names, and concepts. The conformal-expression cause (anuvyavahara-hetu) is established on the basis of this foundation [consisting of speech]. That is, because on the basis of this foundation and conforming to seeing, hearing, etc., one expresses various concepts. That which expresses is the cause of what is expressed. There is a treatise that says that this [foundation] is names, concepts, and views, because [expression] occurs in conformity to and resulting from naming things, grasping their characteristics, and becoming attached to their differences. If we follow this interpretation, then this cause [i.e., names, etc.] is the foundation of speech. 250

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The second is the foundation consisting of feeling (anubhava); i e., its nature is that of the feeling and that which is felt, which is that which is considered. The consideration cause (apeksa-hetu) is established on the basis of this foundation. That is, in considering this [feeling], various events are made to be generated, sustained, achieved, and obtained, and this is the consideration cause of those [events].

The third is the foundation consisting of perfuming; i.e., internal and external seeds in an immature state. The projecting cause (i aksepa-hetu) is established on the basis of this foundation, that is, because it is capable of projecting its own results distantly. The fourth is the foundation consisting of fertilized seeds (,sasneha-blja); i.e., internal and external seeds in the mature state. The productive cause is established on the basis of this foundation, that is, because it is able to produce its own results immediately. The fifth is the foundation consisting of immediate cessation (anantara-niruddha); i.e., the similar and immediately antecedent condition [consisting] of mind and mental activities [that immediately cease upon the arising of subsequent states of mind, etc.]. The sixth is the foundation consisting of the objective realm (visaya); i.e., the condition as object of mind and mental activities. The seventh is the foundation consisting of the organs (indriya); i.e., the supporting six organs of mind and mental activities. The eighth is the foundation consisting of activity (karana); i.e., the activity of the instrument of the action that is done. This consists of the remaining active conditions with the exception of the seeds.

The ninth is the foundation consisting of the activity of the doer {purusa-kara)-, i.e., the activity of the doer of the action that is done. This consists of the remaining active conditions with the exception of the seeds.

The tenth is the foundation consisting of true view (tattvadarsana)-, i.e., pure view. Excluding the attraction of its own seeds, it aids, attracts, and generates pure dharmas.

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On the basis of these [above last] six [foundations] as a whole is established the assisting cause (parigraha-hetu); i.e., because five of the assisting [causes] provide impure dharmas and all six provide the pure [dharmas].

The eleventh is the foundation consisting of promotion {anupratipatti); i.e., various nondetermined, defiled, and good forces (samskara), both as actual [dharmas] and as seeds, which are able to promote dharmas of the same species and those of a superior class. The attracting cause is established on the basis of this foundation, that is, because it is able to attract and generate superior forces of the same species, and it is able to attract and obtain unconditioned dharmas.

The twelfth is the foundation consisting of special power (.karitra-visesa); i.e., the special power of conditioned dharmas that enables each to generate its own results. The particular cause (pratiniyama-hetu) is established on the basis of this foundation, that is, because each [conditioned dharma] is able to produce the result of its own [particular] realm, etc., and each is able to obtain the result of its own [particular] vehicle (yana). The thirteenth is the foundation consisting of union (samagri); i.e., all foundations, from that of feeling up to that of special powers, that constitute a power of union with regard to generating, sustaining, perfecting, and obtaining results. The identical activity cause (sahakari-hetu) is established on the basis of this foundation, that is, because all [causes], from that of contemplation up to that of the particular, have an identical activity of generating, etc. The fourteenth is the foundation consisting of obstruction (pratibandha); i.e., those dharmas that are able to obstruct the events consisting of generating, sustaining, perfecting, and obtaining. The opposing cause (virodha-hetu) is established on the basis of this foundation, that is, because those [dharmas] can obstruct the events consisting of generating, etc.

The fifteenth is the foundation consisting of nonobstruction 0 apratibandha); i.e., dharmas that do not obstruct the events consisting of generating, sustaining, perfecting, and obtaining. The 252

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nonopposing cause (avirodha-hetu) is established on the basis of this foundation, that is, because those [dharmas] do not obstruct the events of generating, etc.

These ten causes are categorized as two causes; the generating (janaka-hetu) and the instrumental (upaya-hetu). The Bodhisattvabhumi [Sastra] says, "Projecting seeds and productive seeds are called 'generating causes.' All remaining causes are categorized as 'instrumental causes.'" This says that of [six causes, consisting of] the projecting, productive, attracting, particular, identical activity, and nonobstructing, the seeds as conditions as cause in the immature state are called "projecting seeds," and those in a mature state are called "generating seeds." This is because among those six causes, all seeds that are conditions as cause are included in the two states [of maturity and immaturity],

[According to one interpretation,] although there are presently active [actual dharmas] that can generate [results and technically belong to the generating class of causes] and, like the four causes, produce their own seeds, still they are often interrupted and for that reason are omitted [in the statement of the above treatise]. Alternately [according to a second interpretation], they are given the name "seeds" [in that text] because they immediately produce fruit, just as one speaks of the seeds of actual grains, barley, etc. The other causes—i.e., the first, second, fifth, and ninth, and those among the six causes that are not dharmas in the capacity of conditions as cause—are all other than seeds as conditions as cause that produce retribution, and therefore they are said to be categorized as instrumental causes. It is not that these two [kinds of] seeds belong only to those two [kinds of causes], because in four other causes there are seeds that are conditions as cause. It is not only those eight [excluding the projecting cause and productive cause] that are referred to as "remaining causes" [in the above treatise], because those two causes are seeds that are not conditions as cause. The Savitarkabhumi [chapter of the Yogacarabhumi Sastra], etc., say that the productive cause is the generating cause, while the others are categorized as instrumental. 42a

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The meaning of this passage [in the Savitarkabhumi] is that of the six causes that are conditions as cause, whether actual [dharmas] or seeds, all are called "productive causes," because they immediately generate results of their own species. The remaining [four] are all categorized as "instrumental." It is not that this productive [cause] belongs only to that [generating] cause, because there are conditions as cause among five other causes. Nor is it that only those nine [causes in the list of ten] are referred to as "remaining causes," because in the [excluded] generating cause, there are [dharmas] that are not conditions as cause.

Or, [according to another interpretation,] the projecting and productive seeds spoken of in the Bodhisattvabhumi Sastra are the two causes [i.e., projecting and productive], and the "remaining causes" are the remaining eight. Even though within these two causes there are causes that are not generative, still the seeds that are conditions as cause are predominant and obvious, and for that reason [the text] says incorrectly [that they are generating causes]. Even though among the remaining causes there are causes that are not expedient, still those that are dominant [conditions] are numerous and obvious, and for that reason [that text] says incorrectly [that they are instrumental causes]. As for the Savitarkabhumi [chapter] saying that the productive cause is the generating cause and the remaining [causes among the ten] are instrumental, the productive [cause] is the same as the productive cause [in the list of ten] and the "remaining causes," you should understand, are the remaining nine [of the list of ten]. Even though in this productive [cause] there are seeds that are not conditions as cause, still they are proximate in bearing results and are obvious, and for that reason it is said incorrectly [that they are productive causes]. Even though in the projecting cause there are also seeds that are conditions as cause, still they are far away from bearing results, and the immediate seeds are obscure, and for that reason [the text] does not mention them [as generating causes]. The remaining [other eight causes] categorized as instrumental causes should be understood in the same way as the above. 254

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On the basis of which foundations are the four conditions that we have discussed based? How do they include the ten causes and two causes?

The [Yogacarabhumi] Sastra says that the condition as cause is established on the basis of the seeds (sasneha-bija-adhisthana); the similar and immediately antecedent condition is established on the basis of immediate cessation (anantara-niruddha-adhisthana); the condition as object is established on the basis of the objective realm (visaya-adhisthana); the dominant condition is established on the basis of the remaining [foundations].

Among these [conditions], the seeds of the six [foundations]— three, four, eleven, twelve, thirteen, and fifteen—are categorized as seeds as conditions as cause. Even though the foundations that are actual [dharmas] are also conditions as cause, still they are often interrupted, and [the Yogacarabhumi Sastra] omits them without discussion. Or those are also referred to as seeds, because, like external grains, etc., they are capable of immediately accomplishing their own results. Or, [according to a different interpretation,] the word "seeds" pertains only to the fourth [foundation, the fertilized seeds], accepting the immediate and obvious and rejecting the distant and obscure as before.

With regard to the terms "foundation consisting of immediate cessation" and "foundation consisting of the objective realm," you should understand that they indicate generally the foundations of the two conditions [similar and immediately antecedent condition and condition as object], not just the fifth and sixth foundations, because the remaining foundations also contain the meaning of the middle two conditions. Or [according to another interpretation] they are only the fifth and sixth [foundations]. Even though the other foundations have [the meaning of the two conditions], still they are omitted [from the definition] because they are few and obscure.

The [Yogacarabhumi] Sastra says that the condition as cause is categorized as the generating cause; the dominant condition is by nature the instrumental cause. The middle two conditions are

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categorized as assisting causes. [However,] although the instrumental cause is made up of the last three [of the four] conditions, still, because the dominant conditions are numerous, [the above text] speaks of them incorrectly [as dominant conditions]. The remaining causes [other than instrumental causes] contain the middle two conditions; however, these [two conditions] are obvious as assisting causes, and for that reason [the above text] incorrectly speaks of them [as assisting causes]. The categorization of the first [condition, i.e., cause] as the generating [cause] may be understood by analogy.

42b 7. The Five Results

The causes and conditions that were discussed must have results. How many results are there, and on the basis of what foundations (adhisthana) are they obtained?

There are five kinds of results (phala). The first is [result as] retribution (vipaka-phala), that is, the nondetermined [dharmas] born of retribution in one's own continuity (svasamtana) summoned by impure good and nongood dharmas.

The second is [the result that is] similar (nisyanda-phala), that is [dharmas] of the same species attracted by repeated good, etc., [karma], or [restated] the evolving of a subsequent result resembling a prior action.

The third is [the result of] disentanglement (visamyoga-phala), that is, good unconditioned dharmas realized by cutting off the obstacles to the pure path.

The fourth is [the result of] the operations of the person (purusakara-phala), that is, operations transacted by various agents employing various implements.

The fifth is the [result that is] dominant (adhipati-phala), that is, the remaining results that are obtained, with the exception of the previous four.

According to the Yogacarabhumi Sastra and others, the result as retribution is acquired through the foundation consisting of seeds; the similar result is acquired through the foundation consisting 256

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of promotion; the result of disentanglement is acquired through the foundation consisting of true views; the result of the operations of the person is acquired through the foundation consisting of the operations of the person; and the dominant result is acquired through the remaining foundations.

The words "foundation that is perfuming" (vasana-adhisthana) indicate all the energies (sakti) of various foundations that promote the result that is retribution. The words "foundation that is promotion" (anupratipatti-adhisthana) indicate all the energies of various foundations that attract results that are similar. The words "foundation that is true view" (tattva-darsana-adhisthana) indicate all the energies of various foundations that realize the result that is disentanglement. The words "foundation consisting of the operations of the person" (purusa-kara-acLhisthana) indicate all the energies of various foundations that create the results of the operations of the person. The words "remaining foundations" indicate all the energies of various foundations that acquire dominant results. If [these correspondences] were other than this, they would necessarily be too loose or too restricted. Or, [according to a divergent interpretation, the foundation consisting of] perfuming applies only to the third [foundation]. Even though cause as retribution also exists in other foundations, and although there are causes that are not retribution in this foundation, still cause as retribution is distant from its result, and the same is so of perfuming; and for that reason it can be said in a sense [that this foundation is the basis for the result that is retribution]. [The foundation consisting of] promotion applies only to the eleventh foundation. Even though the result that is similar is found in other foundations, and although results that are not similar are found in this foundation, still this cause summons the superior [dharmas], and its mode of activity is obvious; and for that reason it is said in a sense [that this foundation is the basis for the result that is similar].

The words "foundation consisting of true view" only explain the tenth [foundation]. Even though other foundations are also 257

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42c able to realize disentanglement, and although this foundation is capable of realizing that which is not disentanglement, still its mode of activity of realizing disentanglement is obvious; and for that reason it is said in a sense [that it is the basis of the result consisting of disentanglement].

The words "foundation consisting of the operations of the person" only explain the ninth [foundation]. Even though the result of the operations of the person is summoned by other foundations and although this foundation is capable of summoning the dominant result, etc., its name and mode of activity are obvious; and for that reason it is said in a sense [that it is the basis for the result of the operations of the person].

The [words] "other foundations" apply only to the remaining eleven [foundations]. Even though these eleven foundations acquire other results, and although other foundations are also capable of summoning the dominant result, still these eleven frequently summon the dominant [result], and the remainder manifest the others; and for that reason, it is said in a sense [that these foundations manifest the dominant result].

Of the five results so discussed, in the case of the result that is retribution, it is acquired by the projecting, productive, particular, identical activity, and nonopposing causes, along with the dominant condition. In the case of the result that is similar, it is acquired by the projecting, productive, assisting, attracting, particular, identical activity, and nonopposing causes, along with the condition as cause and the dominant condition. In the case of the result that is disentanglement, it is acquired by the assisting, attracting, particular, identical activity, and nonopposing causes, as well as the dominant condition. In the case of the results of the operations of the person, there is an interpretation that it is acquired by the contemplation, assisting, identical activity, and nonopposing causes, as well as the dominant condition. According to another interpretation, it is acquired by the contemplation, projecting, productive, assisting, attracting, particular, identical activity, and nonopposing causes, as well as the three conditions other than 258

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the condition as object. In the case of the dominant result, it is possible for it to be acquired by all ten causes and four conditions. Now that we have examined this peripheral matter [of the five results], let us return to the proper matter [of conditionality], 8. Seeds and Actual Dharmas

The seeds in the root consciousness in their generation of actual imaginations may constitute three conditions, excluding the similar and immediately antecedent [condition]. That is, each parent seed is a condition as cause for that [which is its direct result]. It is a condition as object for that which has it as an object. If seeds have the power to help and do not obstruct [the results], they are dominant conditions. You should understand that this is also the case in their production of pure actual [dharmas]. Actual imaginations in their mutual assistance may constitute among themselves three conditions, because they are not conditions as cause. That is, different sentient beings may constitute two conditions for each other, excluding acting as similar and immediately antecedent [conditions]. Among the eight consciousnesses that constitute one's own group, they are definitely dominant conditions for each other, but they must not be similar and immediately antecedent conditions; but they may or may not be conditions as objects. The eighth [consciousness] may be [a condition as object] for the seventh, but the seventh is not for the eighth, and the remaining seven are not for the eighth, because they are not the essence on which it is based. The seventh is not [a condition as object] for the five [first] consciousnesses, but it is for the sixth. None of the remaining six are [conditions as objects] for the seventh. The sixth is not [a condition as object] for the [first] five, and the remaining five are for that [sixth], because the [first] five consciousnesses rely only on the images of the eighth.

In the succession of [consciousness of] the same species, the sixth may be three [kinds of conditions], but the other [seven] are not [conditions as] objects [for successors], because they grasp actual objects. As for [the opinion of Dignaga] that the subsequent 259

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seeing [part] of the five [first consciousnesses] has as its object the prior image, the sequence of the five [consciousnesses] and the seventh constitute three conditions. [Also, according to Dignaga,] the prior seven may be objects for the eighth, because they can perfume and create the seeds of the seen and seeing [parts] of that [eighth consciousness],

[Dharmas of] the same group but of different substances are only dominant conditions among themselves, because the supporting essence of associated dharmas is the same and they do not have each other as objects.

Or, [according to Dignaga,] it is on the basis of the seeing part that it is said that they do not have each other as objects, and it is on the basis of the seen part that it is said that there is the meaning of having each other as objects. That is, the various seen parts arise with each other as essences, just as the seeds in the [store] consciousness are the essences for contact, etc., because if that is not so, they must be devoid of objects in the formless [realms]. Conceding that [consciousness] transforms into form, it definitely also has seeds as objects, because it may not be that the objects of the seeing part are not of a common essence.

Seen parts of the same substance act as two conditions for the seeing [part]. The seeing part is just the dominant [condition] for that [seen part]. The same is the case between the seeing [part] and the self-authenticating [part, i.e., the svasamvitti-bhaga]. In the mutual assistance of the remaining two [parts], they are two conditions for each other. In this matter, the explanation is not based on seeds as the seen and seeing parts, because we have been making the point that actual [dharmas] are conditions for each other.

The group of the eight consciousnesses when purified are all objects for each other in their mutual assistance, because they are all able to have all things as objects. Only the seeing part is excluded as not being an object for the seen [part], because the seen part in principle is devoid of the function of having objects. Since actual imaginations are born with both seeds and the actual 260

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[dharmas] as objects, the seeds also, in principle, arise with actual [dharmas] and seeds as objects.

How many conditions can actual [dharmas] and seeds be for seeds? Seeds cannot arise from the middle two conditions [samanantara and alambana] because these [two] are established in dependence on mind and mental activities. Actual dharmas altogether make two conditions for the immediate seeds, but they are only dominant conditions for seeds that are not immediate [in succession]. Two conditions altogether of seeds in relation to immediate seeds, but only the dominant condition for seeds that are not immediate. On the basis of the arising of an internal consciousness through mutual conditioning, there is a cause and result [structure] of the imaginations, as demonstrated by teachings and reason. Even granting that objects that are external [to mind], such as are grasped [by the Small Vehicle], really exist, they have no function. Even more, they contradict reason and teachings, so why be attached to them?

Even though the term "imaginations" indicates in general mind and mental activities of the three realms, still a number of them are discussed in the holy teaching in accordance with their prominence— two, three, four, five, etc., as explained at length in other treatises. 43a

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