T1585 Three Texts on Consciousness Only

Chapter XI

The Holy Path

Such are the characteristics and nature of consciousness only that has been demonstrated. Who awakens to it and enters, how, and by how many states? Those who are endowed with the two dispositions (gotra) of the Mahayana enter and awaken to it gradually, in five states. What is the meaning of the two dispositions of the Mahayana? The first is the inherent disposition (prakrtistha-gotra), that is, the causes [i.e., seeds] of pure dharmas existing naturally from beginningless time adhering to root consciousness. The second is the disposition created by perfuming, that is, those that are created by perfuming brought about by hearing, etc., from hearing the Dharma that flows uniformly from the realm of he Dharma. One must possess these two dispositions of the Mahayana in order gradually to awaken to and enter consciousness only. What is the meaning of the five states of awakening to and entering consciousness only? The first is the state of equipment (.sambhâra-avasthâ), that is, cultivation of the aids to liberation (moksa-bhâglya) of he Mahayana. The second is the state of added effort (prayoga-avasthâ), that is, cultivation of the aids to penetration of the Mahayana. The third is the state of thorough understanding (prativedha-avasthâ), that is, the path of insight dwelled on by all bodhisattvas. The fourth is the state of cultivation (bhâvanâ-avasthâ), that is, the path of cultivation dwelled on by all bodhisattvas. The fifth is the state of culmination (nisthâavasthâ), that is, abiding in Supreme, Perfect Awakening (anuttara-samyak-sambodhi).

What is gradual awakening to and entering consciousness only? It means that in the state of equipment, the bodhisattva is able 297

Demonstration of Consciousness Only

deeply to believe and understand the characteristics and nature of consciousness. In the state of added effort, he is able gradually to subdue the grasped and the grasper (grahya-grahaka) and promote a true view. In the state of thorough understanding, he thoroughly understands in accordance with reality. In the state of cultivation, he cultivates [what he understands] over and over in accordance with principles he has perceived and subdues remaining obstacles. Arriving at the state of culmination, he emerges from the obstacles perfect and clear. He is able to the end of time to convert varieties of sentient beings and cause them to awaken to and enter the characteristics and nature of consciousness only. 1. Stage of Equipment

What are the characteristics of the first state, that of "equipment"? The verses [of Vasubandhu] say,

As LONG AS ONE DOES NOT GENERATE CONSCIOUSNESS

That seeks to abide in the nature op consciousness only, One is still unable to destroy

The propensities of the twofold grasping.

The Treatise says that everything from the arousal of a profound, firm, great thought of awakening up to the not-yet-risen penetrating consciousness and the seeking to abide in the real nature of the ultimate truth of consciousness only is included in the stage of equipment. This is because in order to advance to Supreme Perfect Awakening, one repeatedly cultivates many superior kinds of [spiritual] equipment. For the sake of sentient beings, one energetically seeks liberation, and as a result [this state] is also named "aids to liberation. "

Because in this state the bodhisattva relies on the superior power of the four consisting of cause [i.e., his class], good friends, attention, and equipment [consisting of merit and knowledge], he has a profound faith in and understanding of the truth of consciousness only; but despite this he is still incapable of comprehending the emptiness of the two graspings and resides for the

Chapter XI

most part outside, cultivating the practices of bodhisattvas. There- fore as far as the propensities attracted by the twofold grasping are concerned, he is still without the power that would enable him to subdue [the propensities] and prevent them from generating the actual activity of the twofold grasping.

The words "twofold grasping" indicate the grasping of the two graspings because of its nature of grasping the grasped and grasper. Perfuming from the two twofold grasping is named "propensities," because they pursue (anu) sentient beings and slumber (saya) concealed in the store consciousness. Or, they are named "propensities" because they pursue {anu) and increase {saya) transgressions. They are the seeds of both the obstacle to that which is to be known and that of the passions.

2. The Two Obstacles

Regarding the obstacle of the passions, at its head is satkaya-drsti [the view of real personhood] of grasping an imagined real self, [and it is made up of] one hundred twenty-eight fundamental passions and the various secondary passions that are their issue. These torment and vex sentient beings in mind and body and obstruct nirvana, and are named the "obstacle of the passions." As for the obstacle to that which is to be known, at its head is the satkaya-drsti of grasping imagined real dharmas, [consisting of] views, doubt, ignorance, craving, hatred, pride, etc. They obscure the nonerroneous nature of the object that is to be known and obstruct bodhi, and they are known as the "obstacle to that which is to be known."

The obstacle to that which is to be known definitely does not accompany consciousness as retribution, because [the latter] is quite weak, it is not associated with ignorance and discernment, and the class of knowledge of emptiness of dharmas occurs simultaneously with it. Within the seven evolving consciousnesses, there may be few or many [dharmas that constitute this obstacle] as the case may be, just as was said of the passions. The five consciousnesses of the eye, etc., are devoid of imagination and therefore definitely are not 48c

299

Demonstration of Consciousness Only

49a associated with views concerning dharmas, doubt, etc. The remainder [craving, etc.,] may all occur through the power of mind (manas). This obstacle is only associated with the two [kinds of] minds consisting of the nongood and nondetermined, because the treatises say that ignorance is only related to the nongood and nondetermined, because delusion and nondelusion, etc., are not associated. This obstacle necessarily exists along with the obstacle of the passions, because this [latter] uses that [former obstacle] as its support. Even though there is no difference in their substances, their functions are distinct. Therefore the two propensities are strong or weak according to which path is used, and [one] is eliminated prior or subsequently [to the other]. This obstacle is "born of retribution" (vipakaja) in the [category of] nondefiled and nondetermined, but not of the remaining three kinds, because the strength and functioning of dignity, etc., of those [latter] are slight, and they do not obstruct that which is to be known or bodhi. The name "nondefiled" is established from the point of view of the two vehicles, but it is also defiled from the point of view of bodhisattvas. If the obstacle to that which is to be known is made up of views, ignorance, etc., why do the scriptures say that its seeds are the stages of ignorance? It is referred to as "ignorance" in general because ignorance increases, not because of the absence of views, etc., just as the seeds of the passions are given the names of the four stages of all realms, desire for form, desire for becoming, and desire for craving. How could they also be devoid of pride, ignorance, etc.? When these two obstacles originate from discrimination, they are categorized as being eliminated by [the path of] insight. When they originate spontaneously, they are categorized as being eliminated by [the path of] cultivation. [Adherents of] the two vehicles can only eliminate the obstacle of the passions; the bodhisattva eliminates both [obstacles]. Only the holy path is capable of eternally eliminating both kinds, but the subduing of the two as they occur in actual activity occurs in the impure path. Even though the bodhisattva abiding in the state of equipment subdues the gross, actual activity of the two [obstacles], still, as far as the subtle [actual 300

Chapter XI

activities] and propensities of the two obstacles are concerned, the power of [meditative] tranquility and insight (samatha-vipasyana) is slight and still incapable of destroying them. In this state [of equipment], one has not yet realized the true suchness of consciousness only. Through the power of resolve, one cultivates superior practices of various kinds, and, you should know, this is also included in the stage of resolve and application (adhimukti-carya-bhumi).

What are the characteristics of the superior practices cultivated [by the bodhisattva]? In brief, they are of two kinds, that is, merit and knowledge. Those that are discernment by nature among the superior practices are all named "knowledge," while the remainder are named "merit." Also, the six perfections (paramita) in their common characteristics are both [merit and knowledge]. In their specific characteristics, the first five are merit and the sixth is discernment. Or the first three are categorized as merit only, the last is only knowledge, and the remainder are both. Again, there are two kinds [of practices], that is, benefitting oneself and benefitting others. Through the power of mental disposition, all superior practices that one has cultivated are practices that benefit oneself and others. Speaking in terms of their distinct characteristics, the six perfections and the [thirty-seven] aids to bodhi, etc., are practices for self-benefit, while the four means of conversion (samgraha-vastu), the four immeasurables (■apramana), etc., are all categorized as practices that benefit others. There is no end of the diversity of these practices. All are the superior practices cultivated in this state [of equipment]. Even though in this state the two obstacles are not yet subdued and removed, and there are three regressions during the period one cultivates the superior practices, still [the bodhisattva] can fortify his mind in respect of these three things, and be bold, and not regress in what he has realized and cultivated. [The three possible regressions are] (1) that his mind falters upon hearing that supreme, perfect bodhi is vast, great, profound, and distant, but recalling that others have realized great bodhi he fortifies his 301

Demonstration of Consciousness Only

49b

mind, is bold, and does not regress; (2) that his mind falters upon hearing that the perfection of giving (dana-paramita), etc., is extremely difficult to cultivate, but aware that he is already mentally disposed and is capable of cultivating giving, etc., he fortifies his mind, is bold, and does not regress; (3) that his mind falters upon hearing that the perfect transmutation of the support of Buddha is extremely difficult to realize, but recalling the coarse quality of the good of others and his own marvellous causes [for bodhi], he fortifies his mind, is bold, and does not regress. As a result of these three things, he fortifies his mind and with unshakable ardor he cultivates the various superior practices. 3. State of Added Effort

Next, what are the characteristics of the state of added effort? The verses [of Vasubandhu] say,

Setting the least thing before one

A nd saying, it is of the nature of consciousness only, One does not really abide in consciousness only, Because there is something obtained.

The Treatise says that the bodhisattva starting out during the first incalculable eon provides himself well with the equipment of merits and knowledge, and the aids to liberation have been completed. In order to enter the path of insight and abide in the quality [that all things have] of being consciousness only, he then cultivates the added efforts and subdues the two graspings; that is, [he cultivates] heat (usmagata), summits (murdhana), patience (ksanti), and supreme worldly dharmas (laukikagra-dharma). These four are given the comprehensive name of "aids to penetration" (nirvedha-bhaglya), because they are aids conducive to penetration. They are given the name of "added effort" because they are near the path of insight. It does not mean that the former [state of] equipment is not added effort.

The four dharmas of heat, etc., are established on the basis of being prior and subsequent states consisting of the four investigations 302

Chapter XI

(paryesana) and four ascertainments in accordance with reality (yatha-bhuta parijna). The "four investigations" refer to investigating names (nama), meaning (vastu), nature (svabhava), and differences (visesa) as existing in a manner of speaking but nonexistent in reality. To know totally in accordance with reality that these four do not exist apart from consciousness, and that consciousness does not exist either, is called "ascertainment in accordance with reality" (yatha-bhuta-parijna). Names and meanings are distinct and are therefore investigated separately. Both are the same in two characteristics [which are nature and distinct characteristics] and are therefore reflected upon in unison. On the basis of the samadhi "obtaining light" one commences the inferior investigation and contemplates the nonexistence of the grasped. This establishes the state of "heat." That is, in this state, one contemplates for the first time the four dharmas of names, etc., that are grasped as transformations of one's mind, and while accepting them as existing in a manner of speaking, [one realizes that] in reality they cannot be obtained. The name "obtaining light" is established because it is the grasping of the mark of the antecedent to the "sun of discernment" of this acquired path. It is also named "heat" because it is the mark of the antecedent of the "fire" of this acquired path. On the basis of the samadhi "increase in light" one commences the superior investigation and contemplates [anew] the nonexistence of the grasped. This establishes the state of "summits" (;murdhana). That is, in this state one again contemplates the grasped four dharmas of names, etc., as transformations of one's own mind, accepting them as existing in a manner of speaking, though in reality they cannot be obtained. It is named "increase of light" because the characteristic of light grows. It is the ultimate state of investigation and therefore is also named "summits." On the basis of the samadhi "confirming and conforming" one commences the inferior knowledge in accordance with reality. One firmly confirms the nonexistence of the grasped and conforms to and is patient with the nonexistence of the grasper. There being 303

Demonstration of Consciousness Only

no real object apart from grasping consciousness, how can there be a real consciousness apart from the object that is grasped, because grasper and grasped are established through mutual dependence. This period of confirming and conforming is given the general name of "patience" (ksanti). The name "confirming and conforming" is due to the confirmation of the former [emptiness of the grasped] and conformity [or patience regarding] the latter [emptiness of the grasped] and conformity [or patience regarding] the latter [emptiness of the grasper]. It is also called "patience" because one is patient with regard to the emptiness of objects and consciousness.

On the basis of the samadhi "noninterruption" one commences the superior knowledge in conformity to reality and confirms the emptiness of the two graspings. This establishes "supreme worldly dharmas" (laukikagra-dharma). That is, the previous superior patience only confirms the emptiness of the grasper, but in the present supreme worldly dharmas, both kinds of emptiness are confirmed. Because one necessarily enters the path of insight immediately following this [samadhi], it is named "noninterruption." Of dharmas of ordinary beings, these are the most exalted, and for that reason they are named "supreme worldly dharmas." With these heat and summits, one contemplates the emptiness of the grasped by means of the grasping consciousness. When the inferior patience arises, one confirms the characteristic of emptiness of the object. In the middle state of the middle patience, conformity to and patience toward the emptiness of the grasping consciousness as well as the object is possible. In the state when superior patience arises, one confirms the emptiness of the grasper, and, with supreme worldly dharmas, one doubly confirms emptiness of both [the grasped and the grasper].

Because all [these investigations] are bound to characteristics, one is still unable to realize reality. Therefore it is said that in these four states, the bodhisattva still sets up the least thing BEFORE HIM, SAYING, IT IS OF THE NATURE OF CONSCIOUSNESS ONLY, the nature of ultimate truth. Because the two characteristics of emptiness and existence are still not abandoned, and one remains bound 304

Chapter XI

to these characteristics, and, for the contemplating mind, there is SOMETHING GRASPED, HE DOES NOT REALLY ABIDE IN the tme principle o f c o n sc io u sn ess o n ly. He truly abides in it once these characteristics are abandoned. Based on these interpretations, some verses say, The bodhisattva in the state of s a m a d h i Contemplates images as being mind only.

The characteristic of truth having been eliminated, He examines them as only his own thoughts.

Abiding in this way within mind,

He realizes that the grasped does NOT EXIST;

Then, that the grasper is also nonexistent;

Finally, he contacts [that state in which] nothing IS OBTAINED.

In this state of added effort, one still has not discarded the bonds of images, nor is one able to eliminate the bonds of the gross [propensities]. One is only able to subdue [but not eliminate] the two graspings of discrimination, because they oppose the path of insight [which follows]. One does not yet wholly get rid of the innate [forms of grasping], nor is one able to destroy the two propensities, because one's impure contemplating mind still obtains something and there is discrimination; therefore one does not wholly subdue [the innate grasping] or completely destroy [their seeds].

In this state, the bodhisattva studies and contemplates the established truths [i.e., the four noble truths] and the nonestablished truth [i.e., true suchness] in order to attract the future two kinds of insight and in order to subdue the two forms of the obstacle of discrimination. The nonestablished truth is principally contemplated, unlike with the [followers of the] two vehicles, who only contemplate the established [truths].

Even though during the period of skill in means, the bodhisattva who produces the good roots of heat, etc., passes through various trance states (dhyana), he is still only able to perfect them in the fourth [trance state], because it is the most excellent support for entering the path of insight. Only [bodhisattvas] in the 305

Demonstration of Consciousness Only

realm of desire and of good destinies generate [these good roots] because for others, discerning and disgusted minds are insufficient This state is also categorized as the stage of resolve and application because one does not yet realize the ultimate truth of consciousness only.

4. Path of Insight: State of Thorough Understanding Next, what are the characteristics of the state of thorough understanding? The verses [of Vasubandhu] say,

W henever, regarding the objective realm,

Knowledge is devoid of something obtained,

Then it dwells in consciousness only

Because it is divorced from the characteristics of TWOFOLD GRASPING.

The Treatise says that when the bodhisattva, regarding the objective realm, is devoid of discriminating knowledge and devoid of something obtained, because he does not grasp the manifold images of idle discourse, he is said truly to dwell in the nature of the ultimate truth of consciousness only, which is to say, the knowledge that realizes true suchness is equal to true suchness, because both are divorced from the characteristics of grasped and grasper. The characteristics of grasper and grasped are imagination, because mind that obtains something [as an object] manifests itself as idle discourse.

There is an interpretation [by Sthiramati] that this knowledge is devoid of both parts [i.e., grasper and grasped], because it is said that it is devoid of the characteristics of the grasped and grasper. According to another interpretation [by Nanda], both the seen and seeing parts exist in this knowledge, because [the seeing part] arises bound to the seen [part] and is named "having an object." If you name it "having that as an object" in the absence of an image, one must also name knowledge of form, etc., "knowledge of sound," etc. If it is devoid of the seeing part, it must be unable to perceive objects, so how could it be said that it is knowledge that has true 306

Chapter XI

suchness as an object? It must not be that the nature of true suchness is to be named "having an object." Therefore it must be conceded that this [nondiscriminating knowledge] possesses the seeing part of consciousness.

There is an interpretation [by Dharmapala, which is the correct one,] that the seeing part of this knowledge exists but the seen part does not, because it is said that while devoid of images, it grasps and does not grasp. Despite having a seen part, it is still devoid of discrimination. It is said that it is not a grasper but not that grasping is totally nonexistent. Despite being devoid of a seen part, still it can be said that this [knowledge] arises bound to the image of suchness, because it is not separate from suchness. Just as the self-authenticating part (svasamvitti-bhaga) does not change into an object when it has the seeing part as an object, so must it be in this case. If it were to change into an object, then it would not immediately realize [suchness as an object] and would be like subsequently acquired knowledge and contain discrimination. Therefore it must be admitted that this [knowledge] has a seeing part but no seen [part].

When this knowledge is born with interruption following added efforts, its substance embodies true suchness and is named "state of thorough understanding." It is also named "path of insight" because it is the preliminary intuition of truth.

However, the path of insight is, briefly, of two kinds. The first is the path of insight of reality (tattva-darsana-marga). That is, it is the same as the so-called nondiscriminating knowledge (.nirvikalpaka-jnana). It really realizes the reality disclosed by the twofold emptiness and really eliminates the propensities of discrimination of the two obstacles. Even though it culminates after many moments, still [the moments] are uniform in characteristics, and therefore it is said to be generally of a single moment (ksana). There is an opinion that of these [accomplishments], the twofold emptiness and two kinds of obstacles, are gradually realized and gradually eliminated [respectively], because of differences of shallow and deep and gross and subtle. There is [another] opinion, 307

50a

Demonstration of Consciousness Only

[which is correct,] that of these, the twofold emptiness and the two kinds of obstacles are suddenly realized and eliminated, because of the extreme ability resulting from the power of [previous] mental disposition.

The second [kind of path of insight] is the path of insight of characteristics (laksana-darsana-marga) [which involves subsequently acquired knowledge that has as its object the characteristics of true suchness]. It is also of two kinds. The first is the contemplation of nonestablished truth (avyavasthita-satya) which contains three kinds of moments: (1) internal knowledge that expels the false object consisting of "dharmas," which is able to remove the weak class of propensities of discrimination; (2) internal knowledge that expels the false object consisting of "sentient beings, " which is able to remove the medium class of propensities of discrimination; (3) comprehensive knowledge that expels the false objects of all "sentient beings" and "dharmas," which is able to remove all propensities of discrimination. The former two are named "knowledge of dharmas" (dharma-jnana), because each has a specific object. The third is named "knowledge of species" (anvaya-jnana), because it unites objects in a comprehensive manner [as species]. [This path] is established in imitation of the seeing part of the twofold emptiness of the path of insight of reality, specifically insofar as the elimination of obstacles is concerned, and comprehensively in the uninterrupted (anantarya) [stage] and [stage of] liberation (vimukti). This is named the "path of insight of characteristics."

There is an interpretation that these [above three moments] are the path of insight of reality, because the path of insight of characteristics has the four truths as an object. There is another interpretation, [which is correct,] that these three are the path of insight of characteristics, because the path of insight of reality does not distinguish objects.

The second [kind of path of insight of characteristics] has as an object the established truth [i.e., the four noble truths] and is made up of sixteen moments. It also is twofold. In the first, dharmas 308

Chapter XI

and species are established separately in sixteen moments on the basis of contemplating the grasped and grasper.

That is, there are four moments regarding the truth of suffering: (1) patience regarding knowledge of dharma vis-à-vis suffering (i duhkhe-dharma-jnàna-ksànti), that is, contemplation of the suchness of the truth of suffering in the three realms. It directly eliminates twenty-eight kinds of propensities of discrimination that are eliminated by perceiving suffering in the three realms; (2) knowledge regarding dharmas vis-à-vis suffering (duhkhe-dharma-jnana), that is, contemplation of the previous suchness immediately following patience and realization of liberation from the previously eliminated passions; (3) patience regarding knowledge of pecies vis-à-vis suffering (iduhkhe-anvaya-jnàna-ksànti), that is, pure discernment is bom immediately following knowledge, and patience and knowledge vis-àvis dharmas are each realized within separately. It is said that succeeding holy dharmas are all of this species; (4) knowledge of species vis-à-vis suffering (duhkhe-anvaya-jnana), that is, pure knowledge is born immediately after this [patience], which considers and confirms patience with regard to knowledge of species vis-à-vis suffering. Just as there are four moments with regard to the truth of suffering, so must there be concerning the truths of origination, cessation, and path. Of these sixteen moments, eight are contemplations of suchness and eight are contemplations of correct knowl- edge. These are established separately in imitation of the seeing part and the self-authenticating part of the uninterrupted [stage] and [stage of] liberation of the path of insight of reality. They are named the "path of insight of characteristics."

The second [form of contemplation of the established truth] is of sixteen moments in which dharmas and species are separately established through the contemplation of the truth in the lower [realm] and the upper [two realms]. This means that one contemplates the manifested realm [of desire] and the unmanifested realm [i.e., realms of form and no form] insofar as suffering, etc., are concerned, each in two moments, patience in comprehension (abhisamaya), and knowledge of comprehension. One contemplates the 309

50b

Demonstration of Consciousness Only

[four] truths in imitation of the seeing part of the uninterrupted [stage] and [the stage of] liberation of the path of insight, as the case may be. It eliminates the one hundred twelve propensities of discrimination that are eliminated by insight. It is named the "path of insight of characteristics."

In accordance with the broad dissemination of the truth of the holy teachings, it is said that the path of insight of characteristics contains nine kinds of moments. These are separately established on the basis of the former two [forms of] established truth as object with their [meditative] tranquility and insight of sixteen varieties [of moments]. That is, patience and knowledge belonging to the class of dharmas and species are combined, and it is said that each contains four contemplations, making eight moments. Tranquility associated with these eight can be said generally to make one [moment]. Even though in the path of insight, tranquility and contemplation function together, still as far as the meaning of "insight" is concerned, contemplation conforms to it, not tranquility. Therefore they are not the same, inasmuch as contemplation is analytical and tranquility is synthetical. Consequently, these nine moments are called the "path of insight of characteristics." It is said, in a manner of speaking, that the path of insight of characteristics arises on the basis of [the path of insight of] reality immediately after [the occurrence of] supreme worldly dharmas, and that it eliminates the propensities. This is not really so, because it cannot arise until after the path of insight of reality, because the established [truth] occurs subsequent to the nonestablished [truth], and because the propensities of discrimination are already eliminated by the [path of insight of] reality. The prior path of insight of reality realizes the nature of consciousness only, while the following path of insight of characteristics realizes the characteristics of consciousness only. Of these two, the first is superior, and therefore the verse concerns itself solely with that. The former path of insight of reality is categorized as root knowledge, while the following path of insight of characteristics is categorized as subsequently acquired knowledge. 310

Chapter XI

Do the various [moments of] subsequently acquired knowledge have the two parts [of seeing and seen]? According to one interpretation, neither exist, because it is divorced from the two graspings. According to another interpretation, this knowledge has the seeing [part] but not the seen, because it is said that this class of knowledge contains discrimination, and because holy knowledge is wholly capable of immediately discerning its object. It is said to be divorced from the two graspings because it is unattached. According to another [correct] interpretation [by Dharmapala], both parts exist in this knowledge, because it is said that this [knowledge] reflects upon the apparent characteristics of suchness and does not perceive the real nature of true suchness. It is also said that this knowledge discriminates distinct and common characteristics of dharmas, etc., and it contemplates differences in capacity and nature among sentient beings and preaches to them. Also, it is said that this knowledge manifests bodies and [Buddha] lands, etc., for sentient beings and preaches the True Dharma. If it did not transform and appear as form, sound, etc., how could there be such events as manifesting bodies and preaching the Dharma, etc.? If form does not appear when the support of the aggregate of form is transmuted, there must not be any feeling, etc., when supports of the [other] four aggregates are transmuted. Also, if this knowledge does not transform to resemble an objective realm, dharmas apart from its own substance must not be objects, and when it has form, etc., as an object, it must have sounds, etc., as objects. Also, when it has as objects things that are not dharmas, etc., it must be devoid of a condition as object, because these substances are unreal and devoid of the function of being conditions. Consequently, both parts exist in this subsequent knowledge.

How are these two paths of insight connected with the six com- prehensions (abhisamaya)? The six comprehensions are as follows: (1) Comprehension as thought, that is, the highest category of discernment attained through thought associated with the feeling of joy. It is able to contemplate the common characteristics of dharmas, produce heat (usmagata), etc., and, in 311

50c

Demonstration of Consciousness Only

contemplating dharmas in the path of added effort, its functioning is most intense; therefore it is established as being a comprehension in a manner of speaking. Heat, etc., are not capable of extensively discriminating dharmas, nor have they yet realized the truth, and therefore they are not comprehensions (2) Comprehension of faith, that is, certain, pure faith of both mundane and supramundane kinds, that has the Three Treasures as objects. It is given the name "comprehension" because it assists comprehension and prevents its regression. (3) Comprehension of moral precepts (slla), that is, pure moral precepts expel the impurity of immorality and cause comprehension to increase in brightness, and it is also named "comprehension. "

(4) Comprehension of truths in the knowledge of comprehension (abhisamaya-jnana-satya-abhisamaya), that is, [comprehension] of all kinds of truth of root knowledge or subsequently acquired knowledge having as an object the nonestablished [truths; i.e., the four noble truths]. (5) Comprehension of truths in the knowledge that borders on comprehension (abhisamayantika-jnana-satya-abhisamaya), that is, the various knowledges, mundane and supramundane, subsequent to the comprehension of truths in the knowledge of comprehension, that have the established [truths] as objects.

(6) Ultimate comprehension, that is, knowledge in the ultimate stage, [consisting of] knowledge of termination, etc. The path of nsight of reality includes a part of the fourth comprehension, and the path of insight of characteristics includes parts of the fourth and fifth. Even though the second and third [comprehensions] occur simultaneously with this [path], still they are not of the nature [of the path], so they are not included.

When the bodhisattva acquires these two paths of insight, he is born in the family of Tathagatas. He dwells on the stage of Extreme Joy, easily grasps the realm of the Dharma, and acquires 312

Chapter XI

various forms of sameness [with regard to beings]. He is born eternally in the great assemblies [of bodhisattvas] of the Buddhas and acquires mastery in many hundreds of areas. He knows himself that he will realize great bodhi before long and be able to benefit and gladden all forever.

5. State and Path of Cultivation

Next, the state of cultivation (bhâvanâ-avasthâ). What are its characteristics? The Verses [of Vasubandhu] say,

Devoid of anything obtained, inconceivable,

This is supramundane knowledge.

Because of abandoning the twofold coarseness, One realizes the transmutation of the support. The Treatise says that the bodhisattva, having risen from the former path of insight, again repeatedly cultivates the nondiscriminating knowledge in order to remove the remaining obstacles and realize the transmutation of the support. Because this knowledge is far removed from grasped and grasper, it is said to be devoid of anything obtained, inconceivable. Alternately, it is said to be devoid of anything obtained because it is divorced from idle discourse. It is said to be inconceivable because its marvellous functioning is difficult to fathom.

It is supramundane, nondiscriminating knowledge. It is named supramundane because it transcends the world. The propensities of the twofold grasping are the roots of the world. Only this [knowledge] can eliminate them, so that it alone deserves the name supramundane. Alternately, the name supramundane is established on the basis of two meanings, that is, it is pure in substance and realizes true suchness. Such knowledge is alone said to be supramundane because it contains these two kinds of meaning, which is not the case with other [kinds of knowledge]. This is the nondiscriminating knowledge in the ten stages (bhümi). Because one cultivates it repeatedly, one abandons the twofold coarseness. The seeds of the two obstacles receive the name of coarseness because they are incapacities that oppose the light 5ia 313

Demonstration of Consciousness Only

and fine. [This knowledge] causes their eternal extinction, and for that reason it is said to abandon them. Because it is capable of ABANDONING THE TWOFOLD COARSENESS, One is able to REALIZE the great transmutation of the support.

Support means "that which is depended upon," which is to say that it supports the arising of another, because it is the support of defiled and pure dharmas. "Defiled" means false imagination. "Pure" means the true perfected nature. Transmutation is twofold: transmutation as abandonment and transmutation as acquisition. As a result of repeatedly cultivating nondiscriminating knowledge and eliminating the coarseness of the two obstacles in root consciousness, one is able to transmute and abandon the imagined [nature] from the dependent [nature], and one is able to transmute and acquire the perfected nature within the dependent [nature]. By transmuting the passions, one acquires great nirvana; by transmuting the obstacle to that which is to be known, one realizes supreme awakening. The concept of consciousness only is established in order that sentient beings may realize and acquire the two results of the transmutation of the support. Alternately, the support is the true suchness of consciousness only, because it is the support of samsara and nirvana. The foolish are mistaken and deluded concerning this true suchness; therefore from beginningless time they have experienced the suffering of samsara. The wise are apart from error and awaken to this true suchness and acquire the ultimate peace and happiness of nirvana. As a result of repeatedly cultivating nondiscriminating knowledge and eliminating the coarseness of the two obstacles in root consciousness, one is therefore able to transmute and destroy samsara, which is supported by suchness, and transmute and realize nirvana, which is supported by suchness. This is true suchness apart from the nature of defilement. Even though suchness is pure by nature, its characteristics are defiled. Then, when it is separated from defilement, it is said in a manner of speaking that it is newly purified, which is to say, this new purity is said to be the transmuted support.

314

Chapter XI

In the state of cultivation, one eliminates the obstacles and realizes [true suchness]. Even though bodhi is acquired in this state, still this is not the meaning indicated by this [above] verse. The intention of the verse is merely to indicate the transmutation of consciousness only. The completed state of [followers of] the two vehicles is referred to as the "body of liberation" (vimuktikâya), because one in the state of Great Sage (mahâ-muni) is referred to as "Dharma body" (dharma-kciya).

How does one realize and acquire the twofold transmutation of the support? One realizes and acquires the twofold transmutation of the support by cultivating ten superior practices during ten stages (bhümi), by eliminating ten serious obstacles, and by realizing ten kinds of true suchness.

6. The Ten Stages

The ten stages are as follows:

(1) The stage of "extreme joy" (pramuditâ), because one first acquires the nature of a saint (ârya), realizes the twofold emptiness, and is able to benefit oneself and others. (2) The stage of "immaculateness" (vimala), because one is endowed with pure morality and has removed oneself far from the defilement of passions that have the ability to generate minor faults.

(3) The stage of "light emissions" (prabhd-karl), because one perfects the great Dharma dhcirani of superior samadhi and is able to emit the boundless light of marvellous discernment. (4) The stage of "blazing discernment" (arcismatl), because one dwells in the most excellent dharmas of the aids to bodhi (bodhi-paksa), because one burns the fuel that is the passions, and because the fire of discernment grows.

(5) The stage that is "difficult to vanquish" (sudurjayâ), because the modes of activity of the two kinds of knowledge, true and relative, are opposed, and uniting them and 315

5ib Demonstration of Consciousness Only

bringing about their association is extremely difficult to do in this stage.

(6) The stage of "presence" (abhimukhl), because one dwells in the knowledge of conditioned arising and this attracts nondiscriminating, supreme discernment and causes it to be present.

(7) The stage that is "far going" (cLuramgama), because it reaches the abode of the imageless, it is the end of effort, and it exceeds the paths of the world and the two vehicles. (8) The stage that is "unshakable" (acala), because nondiscriminating knowledge continues without intervention, and images, passions, and effort cannot move it. (9) The stage of "good discernment" (sadhumati), because one has perfected the four unobstructed analytical knowledges (pratisamvid) and is able to preach the Dharma well, everywhere in the universe.

(10) The stage of the "cloud of the Dharma" (dharma-megha), because the cloud of the Dharma of great knowledge, filled with the water of a host of virtues, covers all like space [and covers] the grossness and fills the Dharma body. In this way, the ten stages comprehensively include as their nature conditioned and unconditioned merits. They are called "stages" [lit. "earths"] because they are superior supports for the practices that are to be cultivated and [because they] cause them to appear and grow [as the earth does].

The "ten superior practices" are the ten perfections. Giving (dana) is of three kinds: material gifts, the giving of fearlessness, and the giving of the Dharma. Moral precepts are of three kinds: moral precepts as personal conduct, moral precepts as embracing wholesome dharmas, and moral precepts as benefitting sentient beings. Patience (ksanti) is of three kinds: patience with regard to resentment and injury [on the part of others], patience 316

Chapter XI

of accepting suffering calmly, and patience in the investigation of dharmas. Vigor (virya) is of three kinds: vigor of great resolve, vigor in embracing the wholesome, and vigor in benefitting and gladdening [others]. Trance states (dhyana) are of three kinds: trance states as peaceful dwelling, trance states that attract [paranormal abilities], and trance states for transacting one's affairs [as a bodhisattva].

Discernment is of three kinds: nondiscriminating discernment of the emptiness of beings, nondiscriminating discernment of the emptiness of dharmas, and nondiscriminating discernment of both [kinds of] emptiness. Skill in means (upaya-kausalya) is of two kinds: skill in means in turning [toward awakening] and skill in means in rescuing [other beings]. Vows (pranidhana) are of two kinds: vows of seeking bodhi and vows of benefitting and gladdening [others]. Power is of two kinds: power of reflection and power of cultivation. Knowledge (Jnana) is of two kinds: knowledge as enjoying the happiness of the Dharma [for oneself] and knowledge of bringing sentient beings to [spiritual] maturity. With regard to the natures of these ten, giving has as its nature the absence of craving, along with the three actions [of body, speech, and mind] that are engendered by it. Moral precepts have as their nature the three actions of the time of accepting and learning the bodhisattva's moral precepts. Patience has as its nature nonhatred, vigor, investigative discernment, and the three actions generated by them. Vigor has as its nature effort and the three actions generated by it. Trance states have as their nature just samadhi. The last five all have as their nature investigation of dharmas, because it is said that they are fundamental knowledge [in the case of the sixth perfection] and subsequently acquired knowledge [in the case of the last four].

There is an interpretation that the eighth [perfection] has as its nature desire, resolve, and faith, because vows have these three as its nature. This [above discussion] concerns the natures [of the ten perfections]. If we combine each with its retinue, each has as its nature all the accompanying virtues.

317

sic Demonstration of Consciousness Only

In order for these ten characteristics to qualify as perfections they must [each] be assisted by seven kinds of excellence: (1) excellence of installation, that is, one must be installed in the disposition (gotra) of bodhisattvas; (2) excellence of support, that is one must be supported by the great thought of awakening; (3) excellence of aspiration, that is, one must have compassion for all sentient beings; (4) excellence of occupation, that is, they must be accompanied by the excellence of all endeavors; (5) excellence of means, that is, they must be accompanied by imageless knowledge; (6) excellence of dedicating, that is, one must dedicate [one's virtues] to supreme bodhi; (7) excellence of purity, that is, [perfections] must not be mixed with the two obstacles.

If [each perfection] is not assisted by these seven kinds of excellence, the giving, etc., that are practiced do not reach the other shore [i.e., are notparamita]. Consequently, giving, etc., insofar as being perfections, must be distinguished with the four alternatives [i.e., giving that is not a perfection, perfection that is not giving, giving that is also a perfection, and nongiving that is nonperfection]. As for there being only ten [perfections] and no more or less, this is because in the ten stages one must counteract ten obstacles and realize ten [kinds of] true suchness, no more, no less. Furthermore, as for the first six not being more or less, this is because one expels opposing obstacles of six characteristics [such as greed, immorality, etc.], because one gradually cultivates the various Buddha dharmas, and because one gradually matures sentient beings. These should be understood in accordance with the extensive discussion of other treatises.

Also, the [first] three of giving, etc., are the path of promotion (abhyudaya), because they promote great wealth, a body [fit for practice], and [good] companions. The [last] three such as vigor, etc., are the path of decisive triumph, because one is able to subdue the passions and mature sentient beings and the Buddha dharmas. All bodhisattva paths are made up of only these two. Also, the first three benefit sentient beings, because one benefits [them] by giving goods, one does not injure them, and one is patient in the face of their vexations. The [last] three of vigor, 318

Chapter XI

etc., counteract the passions, because, although [the fourth] does not yet subdue the passions, still it stimulates the wholesome added efforts that counteract them; and [the fifth and sixth] eternally subdue and eternally destroy the passions.

Also, due to giving, etc., one does not dwell in nirvana, and, due to the last three, one does not dwell in samsara. They are preparations for the nirvana with no fixed abode (apratisthitanirvana). Consequently, these first six [perfections] neither increase nor decrease [in number].

The reason why there are only four of the last ones is that they assist the first six and cause their perfection, so they neither increase nor decrease. This is because skill in means aids [the first] three of giving, etc., vows assist vigor, power assists samadhi, and knowledge assists discernment and makes it grow. These should be understood in accordance with the full explanation in the Samdhinirmocana Sutra.

The reason for the order of the ten is that succeeding ones are attracted and produced by the previous ones and because the previous ones are confirmed and purified by succeeding ones. Also, the former are gross [compared with the successor] and succeeding ones are subtle; and they are easy or difficult to cultivate [respectively], Hence the order.

The explanation of the general name ["perfection"] and the specific names ["giving," etc.] are as explained elsewhere. Regarding the cultivation of these ten, there are five kinds of cultivation: (1) cultivation supported by qualifications [such as vows, etc.]; (2) cultivation supported by intention; (3) cultivation supported by mental disposition; (4) cultivation supported by skill in means (upaya); and (5) cultivation supported by freedom. Supported by these five kinds of cultivation, one cultivates ten perfections and is able to perfect them. Their characteristics are as discussed in the Abidharmasamuccaya and elsewhere.

As for what they include, each of the ten includes all [other] perfections, because they are interrelated. The reason the successor is attracted through the support of the cultivation of the predecessor is that the former includes the successor, which necessarily 319

-Demonstration of Consciousness Only

52a requires the former. The successor does not include the former because [the former] does not require the successor. The former is confirmed and purified by the support of the cultivation of the successor because the successor includes the former and confirms and purifies the former. The former does not include the successor because [the former] does not confirm and purify [the successor] With regard to cultivation of the basis of simplicity or mixture, there are four alternatives in their mutual relationship [i.e., giving that is not a perfection, perfection that is not giving, etc,]. The reason there are really ten but said to be six is that you must understand that the last four are included in the sixth [i.e., discernment]. The reason they are broken down into ten is that the sixth includes nondiscriminating knowledge and the last four are all categorized as subsequently acquired knowledge, because its object is worldly [truth].

As for the result of these ten, four are impure, excluding the result of disentanglement. Four are pure, excluding result as retribution. Still, some sources say that [the perfections] have five results, which is claimed on the basis of their mutual assistance or due to the combining of the two [i.e., impure and pure]. The ten [perfections] and the threefold learning (siksa) are mutually related. Learning consisting of moral precepts is threefold: (1) moral precepts as conduct, that is, correct avoidance of dharmas that one should avoid; (2) moral precepts as embracing good dharmas, that is, correctly cultivating and realizing dharmas that one should cultivate and realize; and (3) moral precepts as benefiting sentient beings, that is, correctly benefiting and gladdening sentient beings. These are common and noncommon to the two vehicles. Their great depth and vastness is as discussed in other sources.

There are four [kinds] of learning consisting of samadhi: (1) the samadhi of the brilliant light of the Mahayana, that is, because it can emit the brilliant light of knowledge that thoroughly illuminates the principles, teachings, practices, and results of the Mahayana; (2) samadhi like a king in accumulating merits, that 320

Chapter XI

is, because it freely accumulates boundless merits in the same way that the power of a king is unequaled; (3) samadhi that protects virtue, that is, because it can protect supramundane and mundane virtuous good dharmas; and (4) samadhi practiced by heroes, that is, because it is practiced by the great heroic beings, Buddhas and bodhisattvas. The objects, counteragents, great capacities, results, and activities of these four are as discussed in other places. Learning as discernment is threefold: (1) nondiscriminating discernment of added effort; (2) fundamental nondiscriminating discernment; and (3) subsequently acquired nondiscriminating discernment. The nature, support, causal conditions, objects, and activities, etc., of these are as discussed in other sources. These three discernments all exist in the first two states [i.e., state of class, or gotra, and state of equipment] as seeds, and as actualities only in [the state of] added effort. Two [discernments] are manifested in the state of thorough understanding, and three exist as seeds, because there is no added effort in the state of the path of insight. In the state of cultivation, the three kinds [of discernment] exist as seeds or actualities up through the seventh stage, and from the eighth stage on, two are actualities and three are seeds, because the effortless path is contrary to added effort, and because all functioning of advancement arises spontaneously in the pure contemplation of subsequently acquired [knowledge]. In the ultimate state, there are two [kinds of discernment] as actualities and seeds, because the actualities and seeds of added effort have both been abandoned.

In the case of inclusion by natures, [learning as] moral precepts includes [the perfection of] morality; [learning as] samadhi includes [the perfection of] trance states; and [learning as] discernment includes the last five [perfections]. Taking into consideration their assistants, all [three learnings and ten perfections] include each other.

In case of inclusion according to function, [learning as] moral precepts includes the first three [perfections], because they are by nature equipment, self-substance, and retinue [of the precepts]. 321

Demonstration of Consciousness Only

[Learning as] samadhi includes the trance states [which are the fifth perfection], and [learning as] discernment includes the last five. Vigor includes the three learnings, because in all cases it stimulates those three.

From another point of iew, [learning as] moral precepts includes the first four [perfections], because there are the first three, as above as well as protection [in vigor], [Learning as] samadhi includes trance states, and [learning as] discernment includes the last five. With regard to the ten [perfections] and the five [states], all [ten] exist in the five states, and in the state of cultivation (bhavanaavastha) their characteristics are most evident. However, in the first two states, the seeds [of the perfections] of bodhisattvas of sudden awakening are of the two kinds [of pure and impure] and the actualities are impure only. In bodhisattvas of gradual awakening, they are of both kinds, as seeds and as actualities, because these [bodhisattvas] have already obtained the pure contemplation of the emptiness of beings. In the state of thorough understanding, the seeds are of both kinds, and the actualities are pure only. In the state of cultivation, both seeds and actualities up to the seventh stage are both pure and impure, and from the eighth stage on, the seeds are of both kinds and actualities are pure only. In the state of culmination, [perfections] are exclusively pure whether as seeds or as actualities.

In the causal state [prior to the state of result as Buddhahood] these ten [perfections] have three kinds of names: (1) they are named "remote perfections," that is, during the first incalculable eon, the power of giving, etc., is weak at that time and [the perfections] are subdued by the passions and are still incapable of subduing [the passions]; consequently, passions become active unintentionally; (2) they are named "proximate perfections," that is, during the second incalculable eon, the power of giving, etc., gradually increases, they are not subdued by passions, and they are capable of subduing [passions]; consequently, passions become active [only] intentionally; (3) they are named "great perfections," that is, during the third incalculable eon, the power of giving, etc.,

Chapter XI

gradually increases and is capable of decisively subduing all passions; consequently, the passions never become active again. Still, this is not ultimate, because there remains the subtle obstacle to that which is to be known, both as actuality and as seeds, as well as the seeds of the passions.

There are innumerable different kinds of these ten [perfections], but out of concern for prolixity we have limited ourselves to the essentials. Even though these ten are all really cultivated in [all] ten states, still, one is cultivated in each stage in accordance with its dominant characteristics. Even though the practices of the ten stages are innumerable, all are comprised in the ten perfections. 7. The Ten Obstacles

The ten kinds of obstacle are as follows:

The [first] obstacle consists of the quality of being an ordinary being (prthag-janatva-avarana), that is, it arises from discrimination in the two obstacles, because ordinary beingness is established on the basis of their seeds. When the path of insight of the two vehicles appears, [their followers] only eliminate the one [kind of] seed [of the passions] and are named "acquiring the nature of saints" (arya). When the path of insight of bodhisattvas appears, they eliminate the two seeds and are named "acquiring the nature of saints. " When the two paths of insight of reality appear, the seeds of those two obstacles certainly do not attain maturity. Just as light and darkness definitely do not occur together, and just as when one side of a balancing scale rises the other side sinks, so must it be with the principle of opposing dharmas. This is why there is no error [in our system] of the simultaneity of the two natures [of ordinary and arya],

[The Sarvastivadins ask,] if during the path of noninterruption (anantarya-marga) one is already devoid of the seeds of the passions, what is the use of producing the path of liberation (vi- mukti-marga) afterwards? [We reply,] because the moments of eliminating passions and realizing their cessation are different, and because of the need to abandon the coarse natures of the class. 323

52c

-Demonstration of Consciousness Only

Even though one is devoid of the seeds of the passions during the path of noninterruption, still one has not abandoned their quality of unfitness. In order to abandon that, one therefore produces the path of liberation and realizes the cessation through discrimination (pratisamkya-nirodha), which is unconditioned, of this class [of passions]. Even though the path of insight is born and also eliminates the results of action of the evil destinies, etc., still here we now speak of passions that can generate [these results], because they are their roots.

Consequently, in the first stage it is said that one eliminates two delusions as well as their coarseness (dausthulya). The first is the delusion of attachment to a self and dharmas, which is the obstacle consisting of the quality of being an ordinary person of these [ten obstacles]. The second is the delusion as defilement of the evil destinies, which are the results of action of the evil destinies. You should understand that the class "delusion" (moha) refers generally to delusions and pertains to the following as well. Alternately, that ["delusion"] refers only to the intense and weak classes of obstacles, which together generate these two delusions. The term "coarseness" (dausthulya) indicates the seeds of hese two or the quality of unfitness generated by the two. Just as entrance into the second samadhi is said to eliminate the faculty of suffering, but even though the eliminated faculty of suffering is neither actual nor seeds, it still is called "coarseness, " so is it in this matter. The term "coarseness" should be understood analogously for subsequent [stages].

Although it is really the two obstacles that are eliminated by the first stage, still the intention [of the Treatise] with regard to the quality of being ordinary beings is to interpret it as [the obstacle to that] which is to be known, because it is said that "the ten [kinds of] ignorance are not defiled." "Ignorance" is the same as the delusions of the ten categories of obstacles. [Adherents of] the two vehicles are also able to eliminate the obstacle of the passions, and because they are common [to the two vehicles and bodhisattvas] they are not what is being referred to 324

Chapter XI

here. Also, "The ten [kinds of] ignorance are not defiled" is said only on the basis of what is eliminated through cultivation during the ten stages. Even though in this stage one also subdues the passions and eliminates their coarseness, this is not the true intention [of the text]. One does not eliminate the propensities, and therefore this is not what is said.

In reality, during the path of cultivation of the first stage (bhumi), one also eliminates part of the innate [obstacle to that] which is to be known. However, here, when [the text] just speaks of elimination at the very first [stage], elimination in the subsequent nine stages should be understood analogously. Since one has dwelt for a long time in the period of the stage of fulfillment, one must in reality continue to eliminate the obstacles that must be eliminated. Otherwise, there would be no differences in the paths during the three periods [i.e., three incalculable eons]. Therefore it is said that having obtained the comprehensions (abhisamaya), later, in the state of the path of cultivation of the ten stages, the bodhisattva only cultivates the path that eternally eliminates the obstacle to that which is to be known and retains the obstacle of the passions in order to assist his vow to accept birth [to help other sentient beings]. He is not like [those of the] two vehicles who hasten to perfect quiescence. Therefore the state of the path of cultivation does not eliminate the passions, because it is only at the time of Buddhahood that one suddenly eliminates them. The second [obstacle] is the obstacle consisting of bad conduct (mithya-pratipatty-avarana), that is, part of the obstacle to that which is to be known that is innate, along with the three actions [of body, speech, and mind] of unintentional offenses that are generated by that [obstacle]. It obstructs extremely pure moral precepts of the second stage. When one enters the second stage, one can definitely eliminate it. Consequently, the second stage is said to eliminate two delusions, along with their coarseness. The first is delusion consisting of slight unintentional offenses, which is the innate part of this [obstacle]. The second is delusion consisting of manifold actional tendencies, which are the three actions of 325

53a Demonstration of Consciousness Only

unintentional offenses generated by that [obstacle]. Alternately, [the two delusions] are that which generates action and the delusion of not comprehending action.

The third [obstacle] is the obstacle of dullness (dhandhatvaavarana), that is, one part of the obstacle to that which is to be known that is innate. It causes forgetfulness and loss of dharmas of hearing, thought, and cultivation. It obstructs the dharanl of superior samadhi of the third stage and the extraordinary three discernments that are evoked from [samadhi]. Upon entering the third stage one is able eternally to eliminate it. Consequently, the third stage is said to eliminate two delusions and their coarseness. The first is the delusion consisting of craving, which is among these [delusions] that which is able to obstruct superior samadhi and the discernment of cultivation. It is named "delusion of craving" because often in the past it was associated with [the passion of] craving. Now, [in this stage,] one acquires superior samadhi and what is achieved from cultivation, and, since that [obstacle] is eternally eliminated, craving is subdued accordingly, because this [passion] has evolved supported by that [obstacle] since beginningless time. The second is the obstacle regarding the dharanl of perfect hearing and memory, which is among these [delusions] that which is able to obstruct the dharanl and the discernment of hearing and reflection.

The fourth is the obstacle of the activity of the subtle passions (suksma-klesa-samudacara-dvarana), that is, part of obstacle to that which is to be known that is innate that includes the innate view of a self in the sixth consciousness. It is said to be subtle because it is the lowest class, it is not conditioned by attention, and it has been active from long ago. It obstructs dharmas that are aids to bodhi in the fourth stage, and upon entry into the fourth stage one is able to eliminate it eternally. It is given the name of passion because formerly it often arose with the same substance as the view that grasps [something] as a self that arises spontaneously in the sixth consciousness. Now, in the fourth stage, since one has acquired pure dharmas that are aids to bodhi, that 326

Chapter XI

[obstacle] is eternally eliminated, and the view of a self, etc., are also eternally inactive. In the first, second, and third stages, the characteristics of the practice of giving, morality, and cultivation are the same as those of worldly people. In the fourth stage, one cultivates and acquires the dharmas that are aids to bodhi [and morality, etc.], and then they are named "supramundane." Therefore one is able eternally to destroy the two [forms of] views of self, etc.

How do we know that this [view of self] is associated with the sixth consciousness? Because attachment to a self and views, etc., associated with the seventh consciousness are opposed to the nature of the pure path. From the eighth stage on, they are eternally inactive, but up to the seventh stage they may still occur, because they act as supports for other passions. These are coarse and subtle [respectively, as they occur associated with either the sixth or the seventh consciousness,] and there is a sequence in subduing them. Therefore this [view of self, etc.,] is only associated with the sixth consciousness.

The words "view of self, etc." also include the beginningless obstacle to that which is to be known, and includes love for samadhi and love for the Dharma. That love for samadhi and the Dharma have further increased in the [first] three stages, and upon entering the fourth stage one is able eternally to eliminate them, because the dharmas that are aids to bodhi especially oppose them. Consequently, the fourth stage is said to eliminate two obstacles as well as their coarseness. The first is the delusion consisting of love for trance states, which is that among these that accompanies love for samadhi. The second is the delusion consisting of love for the Dharma, which is that among these that accompanies love for the Dharma. Because of the elimination of the two delusions included in the obstacle to that which is to be known, the passions that are the two [kinds of] love are also never active again. The fifth [obstacle] is the obstacle of the final nirvana of the lower vehicles (hinaydna-parinirvana-dvarana ), that is, part of the obstacle to that which is to be known that is innate. It causes 327

53b Demonstration of Consciousness Only

dislike for samsara and anticipation of nirvana and is the same as dislike for samsara and delight in its destruction. It obstructs the path of nondilferentiation of the fifth stage, and upon entry into the fifth stage one can eternally eliminate it. Consequently the fifth stage is said to eliminate two delusions and their coarseness. The first is the delusion of exclusively intending to turn one's back on samsara, which is of these that which dislikes samsara. The second is the delusion of exclusively intending to turn toward nirvana, which is of these that which delights in nirvana. The sixth [obstacle] is the obstacle of the activity of coarse characteristics (sthula-nimitta-samudacara-avarana), that is, part of the obstacle to that which is to be known that is innate, consisting of the grasping of the activity of coarse characteristics of defilement and purity. It obstructs the path of neither defilement nor purity of the sixth stage, and upon entry into the sixth stage one is able eternally to eliminate it. Consequently, the sixth stage is said to eliminate two delusions and their coarseness. The first is the delusion consisting of contemplating the evolving of karmic forces (samskara), which is of these that which grasps impurity, because the evolving of karmic forces is categorized as part of impurity. The second is the delusion concerning the activity of numerous characteristics, which is of these that which is attached to purity, because one grasps the characteristic of purity. Contemplation of characteristics is frequently carried out, and one is still unable to abide for a long time in contemplation devoid of characteristics.

The seventh [obstacle] is the obstacle of the activity of subtle characteristics (suksma-nimitta-samudacara-avarana), that is, part of the obstacle to that which is to be known that is innate, which is attachment to the activity of subtle characteristics of birth and cessation. It obstructs the marvellous path devoid of characteristics of the seventh stage, and upon entering the seventh stage one is able eternally to eliminate it. Consequently, the seventh stage is said to eliminate two obstacles and their coarseness. The first is the delusion concerning the activity of subtle characteristics, which 328

Chapter XI

is of these that which is attachment to birth, because one still grasps the subtle characteristics of birth. The second is the delusion consisting of the exclusive intention to seek characteristiclessness, which is of these that which is attachment to cessation, because one still grasps, as before, the cessation of subtle characteristics of cessation. One intends energetically to seek characteristiclessness exclusively and is still unable to generate the superior practice of [contemplating] existence [in the contemplation of] emptiness.

The eighth [obstacle] is the obstacle of carrying out additional practices in [contemplating] characteristiclessness (nirnimittaabhisamskara-avarana), that is, part of the obstacle to that which is to be known that is innate, which prevents contemplation devoid of characteristics from occurring freely. In the first five stages, contemplation with characteristics is frequent, while contemplation devoid of characteristics is infrequent. In the sixth stage, contemplation with characteristics is infrequent, while contemplation devoid of characteristics is frequent. The seventh stage is exclusively contemplation devoid of characteristics, and even though it always continues in an unbroken series, still there is added effort. Because of the existence of added effort in the contemplation devoid of characteristics, one is not yet able freely to manifest characteristics and lands. These added efforts obstruct the effortless path of the eighth stage, and therefore when one enters the eighth stage one can eternally eliminate it, and because it is eternally eliminated one acquires two masteries. Consequently, the eighth stage is said to eliminate two delusions and their coarseness. The first is the delusion of making an effort in regard to characteristiclessness. The second is the delusion of not having mastery with regard to characteristics. Because one is prevented from mastery over characteristics, this also includes lands, because they are part of characteristics.

From the eighth stage on, because the exclusively pure path arises spontaneously, the passions of the three realms are never active again. The subtle obstacle to that which is to be known of the 329

53c Demonstration of Consciousness Only

seventh consciousness can still appear, because the knowledge of the emptiness of beings and its results do not oppose that [obstacle] The ninth [obstacle] is the obstacle consisting of not desiring to practice benefitting others (parahita-carya-akamana-avarana), that is, part of the obstacle to that which is to be known that is innate that causes one not to desire to practice diligently in order to benefit and gladden sentient beings but to enjoy cultivating one's own benefit. It obstructs the four unobstructed analytical knowledges of the ninth stage, and upon entering the ninth stage one is able eternally to eliminate it. Consequently, the ninth stage is said to eliminate two delusions and their coarseness. The first [delusion] is the delusion concerning mastery of the innumerable dharmas that have been taught, innumerable names, phrases, and syllables, and continuous quick-witted eloquence. "Mastery of the innumerable dharmas that have been taught" is the unobstructed analytical knowledge regarding meaning, which means mastery over what is explained, [so called] because all meanings are revealed in a single meaning. "Mastery of innumerable names, phrases, and syllables" is the unobstructed analytical knowledge of dharmas, which means mastery over that which explains, because all names, phrases, and syllables are revealed in a single name, phrase, or syllable. "Mastery of continuous quickwitted eloquence" is unobstructed mastery of language, which means mastery in uninterrupted exposition of sounds of words, because all sounds are revealed in a single sound. The second [delusion] is the delusion regarding mastery of debate. "Mastery of debate" is unobstructed explanation in debate, because one skillfully grasps the suitability of capacities [of beings] in order to preach to them. Delusions can obstruct these four kinds of masteries and all are included in the obstacles to the ninth [stage]. The tenth [obstacle] is the obstacle of not yet acquiring mastery over all dharmas, that is, part of the obstacle to that which is to be known that is innate, which prevents mastery over all dharmas from being acquired. It obstructs the great cloud of knowledge of dharmas of the tenth stage along with what is stored [in 330

Chapter XI

the cloud] and activities produced by it. Upon entering the tenth stage one is able eternally to eliminate it.

Consequently, the tenth stage is said to eliminate two delusions and their coarseness. The first is the delusion regarding great supernatural powers (abhijha), which is of these that which obstructs activities produced by [knowledge]. The second is the delusion regarding awakening to the subtle mysteries, which is of these that which obstructs the great cloud of knowledge of dharmas and that which it stores.

Even though in this stage one acquires mastery over dharmas, still obstacles remain, so this is not called the ultimate. That is, there are innate obstacles to that which is to be known that are subtle, as well as seeds of the spontaneous obstacle of the passions. When the Diamond-like Samadhi appears, those [obstacles] are suddenly eliminated and one enters the stage of Tathagata. Consequently, the stage of Buddhahood is said to eliminate two delusions, as well as their coarseness. The first is the delusion consisting of an extremely subtle attachment to all known objective realms, which is of these that subtle obstacle to that which is to be known. The second is the delusion that is an extremely subtle hindrance, which is of these all seeds of the spontaneous obstacle of the passions.

Therefore the Abhidharmasamuccaya says, "When one obtains bodhi, one suddenly eliminates the passions and the obstacle to that which is to be known, because one becomes an arhat and a Tathagata and realizes great nirvana and great bodhi." These eleven obstacles are all included in the two obstacles [i.e., the obstacle of the passions and the obstacle to that which is to be known]. Seeds of the obstacle of the passions to be eliminated by [the path of] insight are first eliminated [on the path of insight] in the stage of "Extreme Joy." The actual [passions] of that obstacle have already been subdued prior to this stage. All the seeds that are to be eliminated by cultivation are suddenly eliminated with the presence of the Diamond-like Samadhi. The actual [passions] of that obstacle have already been subdued 331

54a

■

Demonstration of Consciousness Only

gradually before this stage. From the first stage on, one is able suddenly to subdue them completely, like an arhat, and prevent their activity forever. As a result, even though [the passions] may appear from time to time through the power of will during the first seven stages, nevertheless this is no fault, and from the eighth stage on they are absolutely inactive.

Seeds of the obstacle to that which is to be known to be eliminated by [the path of] insight are first eliminated on the path of insight in the "Joyous" stage. The actual [passions] of that obstacle have already been subdued prior to that stage. Seeds to be eliminated by [the path of] cultivation are gradually eliminated during the ten stages. Once the Diamond-like Samadhi is present, they are eternally eliminated. The actual [passions] of that obstacle have been gradually subdued prior to this stage, and upon arrival at the tenth stage they are eternally eliminated completely. From the eighth stage on, that [obstacle] associated with the sixth consciousness is not again active, because mind in pure contemplation and its results continue in a series and are able to oppose it. That associated with the seventh [consciousness] may still be active. It is subdued with the appearance of the state of knowledge of the emptiness of dharmas and its results. While it is admitted that the first five consciousnesses that evolve have not yet had the transmutation of the support, the obstacle does not appear because of suppression of the Pure [contemplation]. Although on the path of cultivation in the ten stages one does not entirely destroy the seeds of the obstacle to that which is to be known, their coarseness is gradually destroyed, and consequently it is therefore said that each of the coarsenesses of the two obstacles is eliminated during three abodes (vihara). Even though coarseness is eliminated in all states, the three states are prominent [in this elimination], and therefore [the above statement] is made in a one-sided manner.

How does one eliminate the seeds of the two obstacles, gradually or suddenly? Seeds of the obstacle of the passions associated with the seventh consciousness are eliminated suddenly in a single instant at the time when those of the three vehicles are about to 332

Chapter XI

acquire the result consisting of being a post-learner. All seeds of the obstacle to that which is to be known are suddenly eliminated in a single instant at the moment of becoming a Buddha, because they occur spontaneously and internally without [the distinction of] coarse or subtle.

Seeds of the obstacle of the passions associated with the other six consciousnesses eliminated by [the path of] insight are all suddenly eliminated by those of the three vehicles on the path of insight of reality in the state of insight. Those to be eliminated by cultivation [are eliminated] as the case may be. One species [of individual] of the two vehicles eliminates one class of the nine categories [of passions] gradually, one after another, in each of the nine stages of the three realms. Another species of the two vehicles combines [seeds of] the nine stages of the three realms into one group and eliminates the nine categories separately. The bodhisattva about to generate the Diamond-like SamacLhi suddenly eliminates [the seeds of] the three realms in a single instant. All the seeds of the obstacle to that which is to be known to be eliminated by insight are suddenly eliminated in the first moment of the first stage. Those to be eliminated by cultivation are gradually and progressively eliminated afterwards in the state of path of cultivation of the ten stages, and upon properly generating the Diamond-like Samadhi they are totally eliminated in a single instant. They originate with internal and external objects that are coarse or subtle, so there are many distinctions of class and species.

Faculties of [followers of] the two vehicles are dull. When they gradually eliminate the obstacles, they must [for each category of seeds] separately generate [the path of] noninterruption and [the path of] liberation, and added effort and superior progress, either separately or in general. The bodhisattva with keen faculties in the state of gradual elimination of obstacles need not separately generate [the paths of] noninterruption and liberation, because he is capable of eliminating them and realizing [the result] instant by instant. The four [paths] of added effort, etc., may all exist from the standpoint of each other instant by instant in the sequence. 333

54b

Demonstration of Consciousness Only

8. The Ten True Suchnesses

The ten true suchnesses (tathata) are: (1) universal true suchness (■ sarvatraga-tathata), that is, because there is not a single dharma in which this true suchness revealed by the twofold emptiness does not dwell; (2) supreme true suchness (parama-tathata), that is, because this true suchness is endowed with limitless qualities and is preeminent among all dharmas; (3) true suchness that is the supreme outflow iparama-nisyanda-tathata), that is, because the teachings that flow from this true suchness are most preeminent among teachings; (4) unappropriated true suchness (aparigrahatathata), that is, because this true suchness is unafliliated with the grasping of a self, etc., and not their support not grasped by them; (5) true suchness undifferentiated as to species (abhinnajatlya-tathata), that is, because this true suchness is undifferentiated as to species, unlike the eye, etc., where there is a difference of species; (6) true suchness devoid of defilement and purity (asamklistaavyavadata-tathata), that is, because this true suchness is essentially devoid of defilement and cannot be said to become pure later; (7) true suchness as nondifferentiation of the Dharma (abhinnatathata), that is, because even though this true suchness is manifold [in terminology] in the teachings and is defined in many ways, it still is not different; (8) true suchness that neither increases nor decreases (anupacaya-apacaya-tathata), that is, because this true suchness is not grasped as increasing or decreasing and does not increase through purity or decrease through defilement; this [true suchness] is also named "true suchness as support of mastery over characteristics and lands (ksetra) created through an act of will," that is, because having realized this true suchness, one has mastery in manifesting characteristics [such as water, jewels, etc.] and lands; (9) true suchness that is the support of mastery of knowledge (Jhana-vasita-samnisraya-tathata), that is because having realized this true suchness, one acquires mastery over unobstructed analytical knowledge; (10) true suchness that is the support of mastery over actions, etc. (kriyadi-vasita-samnisraya-tathata), that is because having realized this true suchness one has universal 334

Chapter XI

mastery over all supernatural powers (abhijnâ), actions [of body, speech, and mind], and the methods (mukha) of dharanl and samâdhi.

Although true suchness is by nature really devoid of distinctions, ten kinds are conventionally established with reference to preeminent qualities [realized by bodhisattvas]. Even though in the first stage [a bodhisattva] has already comprehended all [ten], he is nevertheless imperfect in realizing and practicing them. They are given as being ten in order that they may be progressively perfected. 9. Transmutation of the Support and Its Results In this way, during the ten stages, the bodhisattva vigorously cultivates ten superior practices (pâramitâ), eliminates ten kinds of obstacles, realizes ten [kinds of] true suchness, and is able to realize the twofold transmutation of the support.

There are, generally speaking, six states of the transmutation of the support: 54c

(1) Transmutation by breaking the power [of impure seeds] and increasing the efficacy [of pure seeds] (balodghataprabhava-vardhana-paravrtti), that is, during the first two states [of equipment and added effort], through practice of resolve, conscience, and shame, one therefore breaks the power of defiled seeds in the root consciousness and increases the efficacy of ure seeds within root consciousness; even though one has not yet eliminated the seeds of the obstacles and truly realized the transmutation of the support, nevertheless one subdues the actual [forms of the obstacles] little by little, so this is also called "transmutation. "

(2) Transmutation as thorough understanding (pratiuedhapardvrtti), that is, the state of thorough understanding. As a result of the power of the path of insight, one thoroughly understands true suchness and eliminates the coarseness of the two obstacles born of discrimination, and realizes true transmutation of the support partially.

335

Demonstration of Consciousness Only

(3) Transmutation as cultivation (bhâvanâ-parâvrtti), that is, the state of cultivation. As a result of repeatedly cultivating the practices of the ten stages, one therefore gradually eliminates the coarseness of the innate two obstacles and gradually realizes the true transmutation of the support. It is said in the Mahâyânasamgraha that transmutation of thorough understanding occurs during the first six stages, because during thorough understanding of the true and false of the contemplation with characteristics (sanimitta) and the contemplation of characteristiclessness (nirnimitta), [the contemplations] appear alternately, causing the true and not true to be present or not present. [The above text also] says that the transmutation as cultivation occurs during the following four stages, because contemplation devoid of characteristics appears [then] for an extended period without mixture [with the contemplation with characteristics], and vigorous cultivation eliminates the remaining coarseness, often preventing the not true from appearing.

(4) Transmutation as the perfection of result (phalaparipüri-parâvrtti), that is, the state of culmination (nisthâavasthâ). As a result of three great eons or incalculable [eons] of cultivation and accumulation of boundless difficult practices and superior practices, when the Diamond-like SamacLhi appears, one eternally eliminates all intrinsic coarseness and suddenly realizes the perfect transmutation of the support that is the result, Buddhahood, which is endless and benefits and gladdens [beings] inexhaustibly. (5) Inferior transmutation (hïna-parâvrtti), that is, the state of the two [non-Mahayana] vehicles. Exclusively seeking self-benefit, fearing suffering and delighting in quiescence, able only to understand thoroughly true suchness as the emptiness of beings, eliminating the seeds of the passions, experiencing true cessation through discrimination (pratisamkhya-nirodha), and lacking superior abilities is called "inferior transmutation."

336

Chapter XI

(6) Great transmutation (vipula-parâvrtti), that is, the state of the Mahay na. Advancing to great bodhi in order to benefit others, neither fearing samsara nor delighting in nirvana, possessing the ability to understand thoroughly the true suchness of the twofold emptiness, eliminating seeds of both the obstacle of the passions and the obstacle to that which is to be known, suddenly realizing supreme bodhi and nirvana, and having superior ability is named "great transmutation. "

Of these [forms of transmutation], it is the great transmutation that is spoken of [in Vasubandhu's verses] because it abandons the twofold coarseness and realizes [both bodhi and nirvana]. The meaning of "transmutation" varies, being in brief of four kinds.

(1) The path that can transmute is twofold. The first is the path that can subdue, that is, it subdues the power of the propensities of the two obstacles and prevents the attraction and generation of the two actual obstacles. This is of two paths, the impure and pure, and of three kinds of knowledge, which are [those consisting of] added effort, fundamental, and subsequently acquired. It subdues gradually or suddenly, as the case may be. The second [path that transmutes] is that which can eliminate the propensities of the two obstacles [rather than just subduing them]. This path is definitely not impure or [knowledge of] added effort, because the impure path has already been cultivated, attracted by the grasping of characteristics, and it has not yet dissolved the characteristics, and because [knowledge of] added effort aspires to that [true suchness] that is to be realized and [knowledge] that is to be attracted, and it has not yet accomplished this.

There is an interpretation that fundamental nondiscriminating knowledge immediately realizes the truth revealed by the twofold emptiness and is devoid of objects and char- acteristics, and therefore it can eliminate the propensities. 55a

337

Demonstration of Consciousness Only

This not being so concerning subsequently acquired [knowledge], it therefore is not a path of elimination. According to another interpretation, even though subsequently acquired nondiscriminating knowledge does not immediately realize the truth of the twofold emptiness and lacks the power to eliminate the propensities of delusion regarding truth, nevertheless it clearly realizes, nonerroneously and as if present, established and nonestablished characteristics (vyavasthitaavyavasthita-laksana; i.e., the four noble truths and true suchness respectively), and therefore it is also capable of eternally eliminating the propensities of delusion concerning events.

Therefore the Yogacarabhumi Sastra says, "In the state of the path of cultivation, there exists a supramundane path of elimination and [both] supramundane and mundane paths of elimination. The purely mundane path lacks the ability to destroy eternally the propensities because it has been practiced previously and because it was attracted by attachment to characteristics." The consequence of this argument is that various delusions concerning truth that are to be eliminated by insight or by cultivation can only be truly eliminated through fundamental nondiscriminating knowledge that immediately realizes the truth. The remaining propensities of delusion concerning events to be eliminated by cultivation can be truly eliminated by both root and subsequently acquired [knowledge].

(2) The second [meaning of transmutation] is the support that is transmuted. This is also twofold. The first is the support that bears the seeds; that is, root consciousness [i.e., the eighth consciousness]. As a result of its ability to bear the seeds of defiled and pure dharmas and to occur together with defiled and pure dharmas, it is their support. The holy path transmutes it and causes it to reject the defiled and to acquire the pure. Even those of the nature of being dependent on others [paratantra, the other seven consciousnesses] 338

Chapter XI

are also supports; nevertheless, they cannot bear seeds and therefore are not said to be transmuted.

The second [support that is transmuted] is the support of delusion and awakening, that is, true suchness. Inasmuch as it is able to act as the root of delusion and awakening, defiled and pure dharmas are born with it as their support. The holy path transmutes it and causes it to reject the defiled and acquire the pure. Even though the other [nature, the dependent] is also a support for dharmas of delusion and awakening, it is nevertheless not their root, and therefore it is not said [to be transmuted].

(3) The third [meaning of transmutation] is that which is rejected by transmutation. This is also twofold. The first is that which is rejected through elimination, that is, the seeds of the two obstacles. When the true path of noninterruption (■ anantarya-marga) appears and counteracts them and opposes them so that they never again are completed [as actual dharmas], they are said to be rejected. Because the seeds are eliminated, the falsely grasped self and dharmas are not grasped again. The falsely grasped self and dharmas not corresponding to false notions are also said to be rejected. Thus, it is said to be the rejection of the discriminated [nature], The second [form of rejection] is rejection by neglect, that is, remaining impure [seeds] and inferior pure seeds [not to be actually eliminated]. When the Diamond-like Samadhi is present, it attracts a totally perfect, clear, pure root consciousness that does not support them. Therefore, all are eternally rejected by neglecting them. The seeds having been eliminated, actual impure dharmas and inferior pure [dharmas] are not again born. Since they are eternally unproduced, they are said to be rejected. Consequently, this is said to be the rejection of the inferior dharmas of samsara.

There is an interpretation that the seeds of impure dharmas and inferior pure [dharmas] are all rejected by 339

Demonstration of Consciousness Only

55b neglecting them at the moment the Diamond-like Samddhi is present, because they are rejected simultaneously with the seeds of the two obstacles. According to another interpretation, they have not yet been rejected at that time, because they are not in opposition to the path of noninterruption, because [in that moment] the bodhisattva would have no dharmas of samsara, because in this state [the bodhisattva] would be devoid of a perfumed consciousness, because he would be called "Buddha" while dwelling on the path of noninterruption; and the subsequent path of liberation [which follows directly after the preceding path] would have no function.

Consequently, you should know that remaining impure [seeds], etc., are rejected by neglecting them just when the path of liberation arises, because the pure eighth consciousness does not support them.

(4) The fourth meaning [of transmutation] is that which is obtained by transmutation. This is also twofold [nirvana and bodhi].

340