Yongjia’s Song of Actualizing the Way Observing the Mind Awakening from a Dream

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Question: Then are all meditations of the emptiness of person consciousness-only meditations? Response: There are meditations of the emptiness of person that are not consciousness-only meditations, for example, the meditations of the emptiness of person carried out by adherents of the two vehicles. Question: How does the simple practice of meditation on the emptiness of person cultivated by bodhisattvas tally with the meaning of the meditation of consciousness-only?

Response: Nominal selves and nominal dharmas are both projections of consciousness; hence both are nothing but consciousness. As explained above, the projections of consciousness have the two aspects of objective and cognizing. The doctrine of the four aspects of the cognitive moment will be explained in the next section.

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Consciousness

1. General Framework

of the Four Aspects

Question: Do the objects cognized by the eight ruling consciousnesses and the various mental functions exist as distinct external entities? If you say that this is the case, then this contradicts the basic premise of consciousness-only. If it is not the case, then what are these entities? If they are the mind, then there are already distinctions between the deliberating (i.e., mind) and the nondeliberating (i.e., objects), as well as essence and function. How can they be the mind? The argument [that says] that even if you distinguish it [into aspects] it is still mind is extremely problematic. I'm afraid this is beyond our grasp. Response: All objects are the functions of one's own mind. None of the myriad conditioned dharmas exists as an entity separate from the mind. Among these dharmas, it is mind that cognizes objects. If there is nothing [external] to be cognized, how can cognition be the mind? Here, the principle of dependent arising is critical, since the mind and mental functions are transformed into a function that is cognized and taken as an objective support. That function that is cognized becomes a proximal object of perception; this is the "objective aspect" of consciousness.

With the objective aspect having appeared, there must be a function of subjective perception that apprehends it; this is called the "cognizing aspect." The cognizing aspect having arisen, there must be a function of internal objectification by the cognition; this function is called the self-witnessing aspect. This function having arisen, there must again be a function of internal objectification by the cognition. This function is called the corroborating aspect. This function having arisen, there must again be a function of internal objectification by the cognition. This is none other than a reversion to the prior witnessing aspect. Since the aspects of the mind that are already the 93

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same have all been witnessed, the functions of witnessing cognition are complete. The witnessing aspect perceives the cognizing aspect and the fourth aspect, and therefore a fifth aspect is not posited. Once this marvelous process is put into place, even though the mind and its objects differ in being cognitive or noncognitive, all are the function of one mind—they are illusory and ephemeral. Therefore, the doctrine of consciousness-only is formulated. To reiterate: If the mind were a fixed substantial entity, it would be difficult for it to transform itself into objects. If objects were fixed substantial entities, it would be difficult for them to be contained within the mind. Since dharmas arising from the mind are like the objects seen in a dream, they are ephemerally cognitive or noncognitive; there is no real grasper nor grasped. How can they be cognized to be outside of the mind? Therefore, everything is nothing but consciousness.

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2. Detailed Questions about

the Four Aspects

Questions: (1) If, because the mind is a cognizer of dharmas it transforms itself into objects, then can objects as the dharmas that are cognized transform into mind?

(2) If we suppose that substantial objects exist outside the mind, and that in the mind's arising and cognizing these the process of cognition is completed, why would it be necessary for the substance of the mind to transform in objects? (3) Next, if we suppose that objective aspect has appeared to the mind, the self-witnessing aspect should be able to directly perceive it. What profound reason is there for the necessity of the function of the cognizing aspect? (4) If one gives rise to the cognizing aspect, the pair of mind and objects are sufficient as they are. Why should it be necessary to posit a self-witnessing aspect in addition to the cognizing aspect?

(5) If we acknowledge a self-witnessing aspect, since the cognizing aspect extends its perception to the inside, three aspects should be sufficient. Why is it necessary to posit a fourth? For example, since the self-witnessing aspect perceives the seeing and corroborating aspect, we do not posit a fifth aspect. (6) Next, when objects are cognized, it makes sense that the mind must also cognize them. The latter three aspects can all be taken as distinctions in cognizing apprehension. Why do we need to forcibly posit the distinctions 94

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between cognizing, witnessing, and corroborating? If such cognitions were not posited, what would be lost?

(7) If the witnessing aspect is also a function of the mind, this means that all four aspects are functions. What is to be regarded as the mind's substance? (8) The point of "consciousness-only" is that there are no separate dharmas outside of the mind. In this case, you are merely asserting the doctrine of "one mind." Even though you say that the mind contains dharmas, you still admit that there are non-mental dharmas. How can this be the teaching that there are no separate dharmas outside the mind?

Answers: (1) Dharmas such as form, sound, and so forth have obstructive matter as their substance. [Ryōhen: Even though the forms induced by meditative power and so forth are invisible and nonobstructive, they are still obstructions to the mind.] Even if they are not cognized by the mind, they can still be regarded as dharmas of form, sound, and so forth. Hence there is no basis for objective entities transforming into mind. The various consciousnesses and mental functions have cognition as their essence. Suppose there were no objects to cognized: what could be cognized such that there could be such a phenomenon as cognition? Therefore, the essence of the mind must transform into its own objects. These cognizing, discriminating dharmas stand out from other dharmas; they have free reign to produce various other dharmas. The natures of noncognizing dharmas are ineffectual; how could they transform themselves such that they could give rise to cognitive functioning? (2) Yet there are many reasons why we do not accept the existence of objects outside the mind. These are all the various arguments made in the Cheng weishi lun and other Yogâcāra texts that refute the notions of a real self and real dharmas held by non-Buddhists and adherents of the lesser vehicles. We don't have time to go into an exhaustive treatment of these here. Nonetheless, I would like to offer as an example the arguments of the four kinds of cognition meditated upon by bodhisattvas as explained in the Abhi dharma-sūtra.58 What are the four? The first is cognition according to differences in consciousness. That is, what is seen in the same place by hungry ghosts (pretas), people, celestial beings, and so forth will differ according to the causal power of their karma. Where ghosts see fire, people see water, celestials see gems, and animals see 95

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a home. What each sees varies. If the object existed intrinsically, how could it be brought forth in all these different ways according to the karmic differences among the viewers? The second is cognition by consciousness without (actual) objects. That is, when one apprehends unreal objects from the past, the future, dreams, and so forth, the objects don't really exist but they are still evident to the mind. If the mind has to depend on external objects to arise, what is happening in this case? By this example we know that all objects can appear to the mind. Third, cognition should automatically be faultless. That is, if the substances of objects were definitely really existent, all unenlightened worldlings should be sages, since they would be inherently aware that the objects are outside the mind. If this were the case, they would be able to naturally attain liberation without making any effort. How could it not be so?

Fourth is knowledge of transformation of objects according to three means of cognition. What are the three? (i) The knowledge of transformation of objects by those who have achieved mastery [over their own minds]. That is, persons who have achieved full mastery over their minds can transform water and so forth into anything at will. If objects really existed, how could they be transformed by the mind in this way? (ii) Knowledge of the transformation of objects according to meditative investigation. That is, when a meditator achieves advanced states of concentration and cultivates the analysis of dharmas and contemplates a single object, a range of characteristics, such as the blue color [of rotting corpses,] appear before him. If objects really existed, how could they appear differently according to the mind of the viewer? (iii) Knowledge of the change [of objects] according to nondiscriminating cognition. That is, when one gives rise to the nondiscriminating cognition that apprehends reality, none of the characteristics of objects appear. If objects really exist, why do they not appear to this reality-apprehending cognition? When a bodhisattva fully achieves these four kinds of cognition, he will definitely awaken to the actuality of consciousness-only. Therefore, we do not accept the existence of external objects.

(3) Next, [in answer to the question about] the self-witnessing aspect: since the mind is reflectively cognizing its own function, how could it directly apprehend the contents of the objective aspect? Hence it is necessary for the mind to give rise to a function that cognizes objects, which is the cognizing 96

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aspect. With this being the case, it is not worth discussing whether the selfwitnessing aspect directly perceives objects. (4) Next, all instances of knowing and being known must end up producing a result of knowing. If this were not the case, then this process of knowing would not bear fruit. How could this make sense? Thus, there must be a third aspect that confirms the cognizing aspect. The cognizing aspect is able to know the objective aspect.

It is like when a person uses a ruler to measure silk cloth. The silk is the object that is measured, the ruler is the measurer, and the person's knowledge is the result. The ruler's measuring of the objects such as silk is known by the person who takes the measurement. If there were no recourse to the person's witnessing, how could the ruler function as the measurer and the silk and so forth function as the measured? When the ruler measures the silk and so forth, it is the person who is able confirm the measurements. Thus we can assert the framework of the cognizing and objective aspects of knowing. If there were no ruler, how could the person know the measurements of the silk? If there were no silk, etc., what would be the use of the ruler to the person? If there were no person, who would be there to take the measurement of the silk? The marvelous principle of the three aspects of cognition is like this. The objective aspect is what is measured, the cognizing aspect is the measurer. At the time that the cognizing aspect measures the objective aspect, there must be an internal confirmation that the cognizing aspect is measuring. The structure of knowing is posited through this. If there were no cognizing aspect, how could the mind cognize form and other objects? If there were no objective aspect, what would be the use of the mind giving rise to cognition? If there were no self-witnessing aspect, who could know that the cognizing aspect is apprehending the objective aspect? Therefore, the third aspect of consciousness is posited with certainty.

(5) Next is the discussion of the function of internal witnessing (i.e., corroborating). Given the extreme precision of this function it can only be categorized as direct perception (pratyakṣa). Yet since the function of the cognizing aspect is to cognize external referents, in principle it operates through all three modes of cognition. [Ryōhen: The cognizing aspect that functions through the five sense consciousnesses and the eighth consciousness is direct perception. Nonetheless, in general, the cognizing aspect functions through 97

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all three modes of cognition. Here it is discussed in this general sense.] How is it able to know one's own inner essence? This is possible when the cognizing aspect is functioning through direct perception. But how could the cognitive aspect know its own essence when it is functioning through inference or mistaken inference? We clearly know that the basic function of the cognizing aspect is to perceive the objective aspect. Therefore, even when functioning through direct perception, the prospect of the cognizing part witnessing its own essence is untenable. What is more, if there were no fourth aspect, the knowing carried out by the third aspect would yield no cognitive result. How could this not be a major error? [Ryōhen: The dependency of all three kinds of buddha-realizations on the four aspects will be clarified further below.] Therefore, it is necessary to posit a corroborating aspect. This self-witnessing aspect, residing in a medial position, cognizes internally through direct perception. Therefore, we know that the systematic meanings of the cognizing aspect and the fourth aspect are proved. Why should we need to give an example?

(6) Since these four aspects are all aspects of the mind, then all aspects should be witnessable. If this were not so, then there should be a place within one mind which is unknowable, and this would not make sense. Hence, even though the latter three aspects are all cognizing agents, they still remain subject to subtle cognition by one another. All are knowable—is this not mysterious? (7) Next, the mind is subtle and its essence and characteristics are difficult to know. It is only revealed through its functions, and the four aspects are all functions of the mind. Nonetheless, if among these four aspects we are forced to distinguish between essence and function, then only the third, the self-witnessing aspect, should be regarded as essence. It alone resides in the medial position, pervasively witnessing the preceding and subsequent aspects, in effect taking on the meaning of being the basis of the mind, and thus differing from the other aspects. (8) Next, the doctrine of consciousness-only explains the arising of conditioned dharmas by investigating their source. It certainly does not assert that there is one dharma of mind beyond which no other dharma exists.59 Therefore, although we admit that the dharmas with their myriad distinctions all spring from the mind, there is not a single dharma that is not contained inside the mind.

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Even though they reside in the mind, such dharmas as form, sound, water, fire, the visual faculty, the auditory faculty, and so forth, exist with manifold clear distinctions. Yet even though they exist like this, since all dharmas spring from the mind like the contents of a dream they are said to be consciousness-only. Based on this, we should say that the containment of all dharmas in the mind is the existence of all dharmas. To say that dharmas exist outside the mind is to say that they don't exist. When the scriptures say "outside of the mind there are no independent dharmas," this is the point being made. Those who do not understand this principle misunderstand the teachings and texts of mind-only, and instead give rise to wrong views that reject the law of cause and effect. How pitiable they are! 3. The Four Aspects and the

Eight Consciousnesses

Question: How are these four aspects of consciousness related to the eight consciousnesses?

Response: Each of the eight consciousnesses has these four aspects, as do their concomitant mental functions. For example, if we clarify the four aspects within the visual consciousness, when the essence of this consciousness arises the material object that is transformed by the eighth consciousness serves as an indirectly perceived object. Therefore, the essence of the thing is transformed into a material visual image, and this visual image serves as a directly perceived object. Hence, the activation of perceiving this is the function of perception. This material visual image is called the objective aspect. The function of perceiving is called the cognizing aspect. These two aspects comprise what is manifested on the surface of the mind itself. The essence that serves as support for the activity of these two functions is called the self-witnessing aspect. The witnessing of the function of this essence is called the corroborating aspect. The relationship of the auditory consciousness and the rest of the consciousnesses with the four aspects of cognition can be understood in the same way.

Since each of the five objects is matched to its respective sense consciousness, their situation is obvious. The sixth, manovijñāna apprehends all of the dharmas in the eighteen spheres as its objects. According to the situation, it manifests each of these various dharmas as projections [of consciousness], 99

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and according to the situation it gives rise to cognizing function that perceives these images. These two are transformations of the self-witnessing aspect of the sixth consciousness.

The seventh consciousness, manas, perceives the cognizing aspect of the eighth consciousness as its object.

The eighth, ālayavijñāna, generates three kinds of objects: seeds, the five faculties, and the natural world. In other respects, it is the same as the preceding types of consciousness. However, the witnessing and corroborating aspects function only through direct perception. The mode of knowing of the cognizing aspect differs according to the type of consciousness. Viz. the cognizing aspect of each of the first five and the eighth consciousness always functions through direct perception. The cognizing aspect of the seventh consciousness always functions with mistaken cognition. The cognizing aspect of the sixth consciousness functions with all three modes of cognition. The objective aspect does not bring perceptual objects into thought; hence it is not included in the three modes of cognition. The role of the four aspects of consciousness within the mental concomitants can be understood in the same way as with the main consciousnesses discussed above.

4. The Raw Data of the Seen Aspect

of the Eighth Consciousness

Question: Do the objective aspects of all eight consciousnesses contain raw sensate data (bimba)?60

Response: The objective aspects of the five sense consciousnesses and the seventh consciousness must contain raw data. The five consciousnesses rely exclusively on the objective aspect of the eighth consciousness, which is raw data. [Ryōhen: Among the three kinds of objects apprehended by the eighth consciousness, the natural world and the five sense fields are the essence. That which the five senses perceive is raw data.] The seventh consciousness continually perceives the cognizing aspect of the eighth consciousness as its raw data. The existence or not of raw data in the objects of the sixth consciousness is indeterminate and depends on the situation. Sometimes they contain raw data, such as when the manovijñāna perceives the five sensory objects and so forth. Sometimes they do not contain raw data, 100

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such as when the manovijñāna apprehends past and future, or [false objects such as] hair on a tortoise and so forth. The objects of the eighth consciousness never contain raw data. This is because the ālayavijñāna brings forth objects naturally following upon the karma from previous lives, paying no attention to the raw data originally relied upon.

In the case of apprehension of indirect objects, the existence or not of raw data is indeterminate. For example, the case where the physical body and the natural world are taken in as indirect objects based on their apprehension by another sentient being. On the other hand, actual sensory abilities and seeds only apprehend things directly—they have no indirect apprehension. Even though raw sensate objects and indirectly perceived objects are generally the same in their connotations there are small differences. This should be pondered deeply.

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The Three Kinds of Objects

Question: How many kinds of objects are transformed by the consciousnesses and mental functions?

Response: They are broadly categorized into three different types. 1. Real Objects

The first are real objects (lit., "nature objects"), which refers to all objects that arise from real seeds and which have real essence and function. The cognizing mind apprehends their actual characteristics. These objects retain their nature without being influenced by the mind, thus they are called "real objects." There are three ways in which they are not influenced by the cognizing mind. (1) They are not influenced in terms of karmic moral quality, i.e., they are not necessarily of the same moral quality as the cognizing mind, and in some cases have a different quality. [Ryōhen: "Quality" here refers to the three moral qualities of wholesome, unwholesome, and indeterminate.] (2) They are not influenced by the mind in terms of their seeds, because their seeds differ from those of the cognizing mind. (3) They are not influenced by the realm (among the three realms) to which they are associated. This is because they are not necessarily associated with the same realm, or the same stages as the cognizing mind. Because they are entirely uninfluenced in these three ways they are called "real objects." In terms of their content, they are the five sense fields that are apprehended by the first five consciousnesses, and the objects of the eighth consciousness.

2. Arbitrarily Imagined

Objects

The second kind of objects are arbitrarily imagined objects. These are objects that are arisen from the same seeds as the cognizing mind; they have no real essence and function. The cognizing mind does not apprehend their actual 103

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characteristics, thus they have no raw data—they arise solely from projected images. Therefore, they are called "arbitrarily imagined." There are three ways that they are derived from the cognizing mind: (1) they are derived from the moral quality of the mind, thus they have the same moral quality as the cognizing mind; (2) they are derived from the seeds of the mind; thus they share the seeds of the cognizing mind; (3) their binding is derived from the mind; this is because they are associated with the same realms as the cognizing mind. Objects that fulfill these three conditions are called arbitrarily imagined objects. In terms of their content, they constitute the objective aspects cognized by the sixth consciousness, such as hair on a tortoise or horns on a rabbit.

3. Objects Derived from

Raw Data

The third are objects derived from raw data. Even though the subjectively cognizing mind does not apprehend the actual characteristics of the object, its characteristics are based on raw data, hence they are said to be derived from raw data. Since these objects contain raw data they are not entirely derived from cognitive distortions. Yet also, since one does not apprehend the actual characteristics of the objects, they are not entirely based on raw data. There three further senses in which they are combinations of cognitive distortion and the original raw data.

(1) They are combinations of distortions and raw data in terms of karmic moral character. This is because some of them derive from [subjective] cognition and some derive from perceived objects, and therefore the distribution in their characters is not determined. (2) They are combinations of distortions and raw data in terms of their seeds. This is because some of their seeds according to their derivation are called seeds of cognition, and some according to their derivation are called seeds of raw data. (3) Their binding to the realms includes distortion and raw data. Sometimes they are said to be bound to the same realms as the cognition, and sometimes they are said to be bound to the same realms as the raw data. Thus, there are three ways in which cognitive distortion and raw data thoroughly combine as objects derived from raw data. If we look at the substance of these objects, the seventh consciousness' apprehension of the eighth consciousness is the same kind of thing as the 104

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cognizing aspect's bringing forth of the objective aspect. If this objective aspect is derived from subjective cognition it is said to be of impedimentary moral character. If it is derived from raw data it is said to be of nonimpedimentary moral character. Their seeds are in some cases comprised by the seeds of the cognizing seventh consciousness and in some cases comprised by the seeds of the raw data qua eighth consciousness. As for their binding, since the seventh and eighth consciousnesses must associate with the same realm, even though the realms with which cognitive distortion and raw data are associated are not different, based on the interpretation that they follow each other, they are said not to rely on the same association. Therefore, all three of these connotations are included.

Problems as to whether real objects have the same type of seeds as objects of thought and so forth can be understood according to this. Nonetheless, since all three kinds of objects are mental transformations, even if they are not influenced by the cognizing mind they are still said to be "consciousness-only," both in the sense of their origin and because they are like objects in a dream.

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Seeds and Perfuming

1. Production from Seeds

Question: Among the one hundred dharmas, how many are produced from seeds?

Response: Aside from the six unconditioned dharmas, those among the remaining dharmas that are considered real are produced from seeds. For example, mental and material dharmas are all produced from seeds. 2. The Composition of Seeds

Question: What is the substance of these seeds?

Response: Seeds represent the potentialities in the eighth consciousness to produce effects. There are two kinds. First are innate seeds. This refers to distinct forms of potentiality that have existed beginninglessly, primordially, within the eighth consciousness, directly producing various dharmas. Hence they are called "innate seeds." Second are newly perfumed seeds. This means that the various habit energies of distinctions in form and mind perfumed according to the seven forthcoming consciousnesses all end up in the ālaya vijñāna, forming the potential to produce the effects of their respective consciousnesses. These are called "newly perfumed seeds." When both types of seeds—new and old—are fully present, they are certain to give rise to the occurrences of their own effects. It is like when an object appears to be blue. If we investigate the direct causes that give rise to this occurrence, they can be distinguished into two types. The first is the ability to produce an effect that can generate this blue color that resides beginninglessly and primordially within the eighth consciousness. The second is the ability to produce an effect that occurs when the prior mental state apprehends the blue color, and depending on the power of each mind's discrimination, habit energies of the color blue are repeatedly perfumed in the objective aspect residing in the root consciousness (ālayavijñāna), which again forms 107

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potentialities to produce effects within that consciousness. The case with other phenomena can be understood according to this model. 3. Detailed Discussion of

Perfuming

Question: Can the characteristics of the seeds perfumed by the seven forthcoming consciousnesses be consummated fully? Furthermore, what is the substance of karmic seeds and untainted seeds? Furthermore, is there ever a case where there are only newly perfumed seeds and no innate seeds? Furthermore, are there cases where there are only innate seeds and no newly perfumed seeds?

Response: The doctrine of the perfuming of seeds is extremely complex, so I will only discuss it in general terms. Within the seven forthcoming consciousnesses there are mental states possessing overriding function, [Ryōhen: This refers to qualities of wholesome, unwholesome, and obstructed indeterminate karmic moral quality. Within the nonimpedimentary, except for the ripening consciousness, the other three are of indeterminate quality.] which act in response to their cognitive objects.

The cognizing aspect is able to retain subjectively cognized habit energies. These are the seeds of the latter three aspects of cognition. The objective aspect is able to retain objectively cognized habit energies. There are two kinds here: (1) seeds of the projected images of consciousness (pratibimba), and (2) seeds of raw data (bimba). [Ryōhen: When apprehending water bottles and such nominal phenomena, one perfumes mixed seeds (of both projected images and raw data).] In some rare cases, one only perfumes seeds related to the objective aspect, and is unable to perfume seeds of its raw data. We don't have time to examine this in detail.

The perfuming of these objective and cognizing aspects is called the function of perfumer. You should understand that the seeds of all dharmas arise based on the energy of their own minds and bodies. For example, in an incident where a person hears the voice of an antagonist and feels hatred, that moment must include two kinds of consciousness: (1) the auditory consciousness, and (2) apprehending the same referent, the sixth, manovijñāna. At this time, the karmic moral character of both consciousnesses is unwholesome. 108

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Since their energy is powerful, both of these cognizing aspects retain subjectively cognizing unwholesome habit energies. That which is retained by the cognizing aspect of the auditory consciousness is none other than unwholesome seeds of the auditory consciousness. At this time, what appears before each of these two consciousnesses is a single instance of the objective aspect residing in the auditory data field. Here, both the former and latter instances of the objective aspect each retain habit energies of the auditory data field as objective aspect, and also retain the habit energies of the auditory data field as a transformation of the raw data by the eighth consciousness. These habit energies of the objective aspect are seeds of the objective aspect of the auditory consciousness and the manovijñāna. And the habit energies of the perfumed raw data of the auditory field are the seeds of the auditory field contained within the objective aspect of the eighth consciousness. These seeds are both perfumed by hatred. That which is perfumed by the cognitive and objective aspects of the auditory consciousness is all perfumed by unwholesome energies from the essence of the auditory consciousness. At the same time, that which is perfumed by the cognizing and objective of the manovijñāna is all perfumed from the unwholesome energy of the essence of the manovijñāna. This is explained from the perspective of the ruling consciousnesses. If we include the mental functions then there would be a huge amount of perfuming by the cognizing and objective aspects. In a single moment of thought there would be many seeds perfumed. How much more so in many moments?

These various seeds are all deposited in the base of one's own mind. Once they are deposited, except for those that are eradicated by the holy paths, they come flowing along, just like a raging current. They arise and cease in every moment, without interruption. The base of the mind is the eighth consciousness, the ālayavijñāna. It is only this consciousness that preserves the seeds of all dharmas, preventing their loss or corruption—no other mental function has this ability. Why? Because the other consciousnesses either have interruptions, or they change, or they are too rigid, or they are adventitious. Thus, they are unable to accept or maintain the qualities of the seeds. Therefore, it is the eighth ruling consciousness alone (ālayavijñāna) that holds the seeds of all dharmas. We have presented this case through this example. The other cases should be understood accordingly.

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All ripened dharmas of the mind and mental functions are impotent and cannot perfume seeds. The seeds of these dharmas are cognized by the other consciousnesses, and in their objective aspect they perfume these seeds. These are seeds of raw data. Each one of the overriding concomitant functions also perfumes various seeds; in this, they are not different from the ruling consciousness. The mental functions that function with the ripening consciousness, are, like their ruling consciousness, incapable of perfuming seeds. The characteristics of other mental functions can be understood according to those of their respective consciousnesses.

4. Distinctions in the

Connotations of Seeds

A. Karmic Seeds

Next are the karmic seeds.61 Among the perfumed seeds of the mind and its mental functions, which are of the three karmic moral qualities, the cognizing aspect of wholesome and unwholesome states of mind each perfume the two qualities of wholesome and unwholesome into the remaining three aspects of cognition. Among these, the seeds perfumed from the mental function of intention (cetanā) are distinctive in their production of overwhelming energy. They support future seeds of retribution [Ryōhen: These are seeds of the all ripened dharmas of indeterminate moral quality.] so that they can produce both general and specific future retribution. This function occurs specifically in the case of seeds of intention. This function of the seeds of wholesome and unwholesome intention, furthermore producing ripened retribution, is called karmic seeds. B. Verbal Expression Seeds

These seeds of dharmas of all three karmic qualities are collectively named "verbal expression seeds." In some cases, they are the result of the perfuming by each characteristic of heard verbal expressions that are brought forth. In some cases, the mind and mental functions actively reveal objective characteristics that resemble verbal expressions, and the seeds that are perfumed are called seeds of verbal expressions.

Each of these seeds of verbal expressions produces its own effects. Therefore, they are called direct causes. This means that seeds of form produce 110

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visible form, seeds of the consciousnesses produce manifest consciousnesses, seeds of mental functions produce manifest mental functions, seeds of wholesome dharmas produce actual wholesome karma, seeds of unwholesome factors produce actual unwholesome karma, impedimentary seeds produce actual impedimentary karma, nonimpedimentary seeds produce actual nonimpedimentary karma, and so on—including the five faculties and five objects that comprise form, the eight consciousnesses that comprise the mind, and the omnipresent mental functions of attention, contact, sensation, ideation, and volition. Throughout all the countless varieties of mental functions, they all work like this. Each one must bring forth its own effect; they do not produce effects of different karmic quality or the manifestation of different phenomena. Therefore, they are called individually distinguished effects. Their own essence differentially produces their own direct causes and conditions. C. Ripening Indeterminate Seeds

For this reason, ripening indeterminate seeds produce ripening indeterminate retribution, thus following the same pattern as the seeds of verbal expression. These ripening indeterminate seeds are found within: (1) the seeds of the eighth consciousness; (2) the seeds of the mental factors that operate with the five omnipresent functions; (3) the two kinds of seeds of the five faculties such as vision and so forth, which are distinguished into the types of innate sensory ability and the physical sense organs; (4) the ripened indeterminate seeds of the sixth consciousness; and (5) the seeds of their respective concomitant mental functions.

The natural world has the four sense fields as its substance. When a sound arises, it has the five sense fields as its substance. Although the seeds of these four and five sense fields are not seeds of internal ripening, since they have already served as the external supports for the dwelling places of sentient beings they are affected by the same karma. Hence, they are called effects of external contributory factors. Therefore, the seeds of the five sense fields of the natural world are also supports for the karmic seeds. D. Availing of Supporting Factors

Having ripened, the indeterminate seeds are impotent and thus unable to produce their own distinctive manifestations. Therefore they must depend on the supporting conditions of the overwhelming force of other dharmas in 111

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order to emerge. This being the rule, the karmic seeds of wholesome and unwholesome intent are distributed accordingly. When there are indeterminate seeds of general and specific retribution, the overwhelming energy of these wholesome and unwholesome seeds causes one to receive indeterminately ripening seeds, causing these indeterminately ripening seeds to produce future effects. Since this overwhelming energy resides within dharmas of these two—wholesome and unwholesome quality—their karma must be limited to the two kinds of qualities of wholesome and unwholesome. Those that are merely impedimentary and so forth do not possess this level of energy; hence they do not form karma. If we discuss the wholesome and unwholesome qualities in terms of the primary driver of karma, even though this resides in the factor of volition still, when they act together with their related consciousness, the concomitant consciousnesses and mental functions do not lack the energy to bring it about. Hence, all of the concomitant factors that accompany karma are also called karma.

This means that at the moment when one creates unwholesome karma, one thought-moment includes many unwholesome seeds. So when one gives rise to anger within the three forms of activity (word, thought, and deed), the sixth, manovijñāna, as an unwholesome consciousness, the unwholesome five omnipresent factors as well as the affliction of hatred, unwholesome nescience, the eight major derivative afflictions, and the two middling derivative afflictions, must act concomitantly. Other mental functions arise according to the occasion. Thus, every one of these numerous factors is unwholesome. These seeds perfumed within the time of a single thought-moment at that time are deposited into the store consciousness, where they support seeds of future retribution, continuing from moment to moment without lapse. Among these the mental factor of intention plays the main role in the formation of karma, and hence, because of their function, these seeds are given the special name of karmic seeds. Since they are repeatedly supported in this manner, when the retribution for the present life is exhausted, in the moment just following the last moment of thought at the end of life the seeds of retribution that have been supported have already been imbued with the support of unwholesome karma. Therefore, the two karmic retributions of direct and circumstantial that materialize are all undesirable, repulsive, and base. Sometimes one is born in a hell, sometimes 112

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as an animal, and sometimes as a hungry ghost. This all happens naturally according to the distinctions contained in their constituent karmas. We can also see their characteristics by the example of wholesome karmas. Since karmas produced by activity in the present lifetime and karmas fertilized from past lifetimes operate only within the sixth consciousness, we discuss them from the perspective of the sixth consciousness. The karmas of the five sense consciousnesses are called karmas produced in continuity in the present lifetime. We can thus see how they follow upon one another. Those of the seventh consciousness are entirely of impedimentary indeterminate quality. Those of the eighth consciousness are entirely of nonimpedimentary indeterminate quality. Hence, neither of them produces karma. Therefore, the important point about karmic seeds is that the ripening indeterminate seeds that are supported by wholesome and unwholesome seeds concomitant with the sixth consciousness have the function of producing retribution. These seeds of volition are able to materialize their own volition. Those on the other periphery are called verbal expression seeds, they are not called karmic seeds. The functions of the two peripheries should not be conflated. E. Untainted Seeds

i. Bodhisattva Seeds

Next I will discuss the characteristics of untainted seeds. In the realm of sentient beings there is a natural distinction among people in their predispositions toward five vehicles. Among them, those who can choose the paths of the three vehicles possess within their root consciousnesses the beginningless, primordial potential to give rise to the seeds of untainted dharmas. These seed-natures are of four different kinds.

The first is the seed-nature determined for the Great Vehicle. This means that they inherently possess only the three grades of seeds of the buddha vehicle. What are the three grades?

The first are those of the lower grade: the seeds for the path of seeing, which are the seeds for the two kinds of purified cognition, the marvelous observing cognition and the cognition of equality.62 These two kinds of cognition are also distinguished into the two types of innate cognition (mūlajñāna) and subsequently attained cognition (pṛṣṭhalabdha-jñāna). The seeds of the three modes of cognition of emptiness of self, emptiness of dharmas, and 113

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singly and combined are not the same. Furthermore, "cognition" is the name for one of the concomitant factors.63 Since the cognition at the stage of no taint is overwhelmingly powerful, it is from this overwhelming power that it gets its name.

Precisely speaking, the marvelous observing cognition contains a total of twenty-two factors, namely, the untainted sixth consciousness, the five omnipresent mental functions, the five object-contingent mental functions, as well as the eleven wholesome dharmas. At the stage of practice that leads up to enlightenment there are also the untainted mental dharmas of rough apprehension and scrutiny, which brings the total to twenty-four. These twenty-four dharmas each include the four aspects of cognition. Within the objective aspect, according to the situation there are also the five sense fields and such dharmas. Every single seed from each one of these dharmas is contained among the seeds of the marvelous observing cognition. If we were to discuss it in further detail, a great number of seeds would be included. Scholars have long taken various positions as to whether or not conditioned dharmas are cognized when the cognition of essential equality is operating at the level of the causal stage of practice. If we follow the position that all dharmas are pervasively cognized, then the seeds contained in this cognition of essential equality would be the same as those of the marvelous observing cognition. If we follow the position that only the eighth consciousness and thusness are cognized, then this mode of cognition would, (like the marvelous observing cognition,) also have intrinsic and subsequent cognition. The concomitant factors also number twenty-two, the same as the above case. Since coarse apprehension and scrutiny are not included, we subtract these two. Such seeds also abide in each of the twenty-two concomitant factors. [Ryōhen: This is the general summary of the case of inferior seeds.] Next are the middling level untainted seeds, that is, the seeds of the path of cultivation. These are also seeds of the marvelous observing cognition and the cognition of essential equality. Their characteristics are mostly the same as the above [inferior quality] seeds, except for the distinction between the two in terms of superiority and inferiority.

Next is the category of superior seeds, the seeds of buddhahood. These are the seeds of all four kinds of purified cognition.64 Precisely speaking, we should say that seeds of the four kinds of cognition are the same as the 114

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untainted eight consciousnesses. Because each of the eight untainted consciousnesses functions with one of the four purified forms of cognition, they are generally termed as "cognition." Hence, they are expanded out as eight kinds of cognition.

The first are those associated with the untainted visual consciousness. Here, twenty-two mental functions are included. The same is true [with the other five consciousnesses] up to the seeds associated with the tactile consciousness, all of which each include twenty-two mental functions. Now within these twenty-two mental functions, the mental function of "intelligence" is generically called "cognition with unrestricted activity." Thus, this "cognition with unrestricted activity" includes five kinds of cognition. The sixth are the seeds associated with the untainted sixth consciousness. This category also includes twenty-two mental functions. The seventh are the seeds of the twenty-two factors associated with the untainted seventh consciousness. The eighth are the seeds of the twenty-two factors associated with the untainted eighth consciousness. The naming of each expresses the connotations of the mental factor of intelligence that is in their midst. They are named, respectively, the marvelous observing cognition, the cognition of essential equality, and the mirror cognition. Each one of these twenty-two factors that comprise consciousness fully possesses the four aspects of cognition. Within the objective aspect are found the body, faculties, and sense fields of the limitless excellent characteristics, radiance, and pure lands of the buddhas. Each one of these is an object of subsequently attained cognition. Since it takes thusness as its objective sphere, innate cognition does not have an objective aspect.

In the Pure Land, the untainted four data fields are taken as substance. Such various shapes as palaces and towers, lotus ponds, and jeweled trees, which are long and short, square and round, smooth and rough, coarse and fine, are nominal characteristics appearing on the four data fields, so they are not discussed separately. Sometimes the fifth data field of sound is added as a substance, which means that the arising of the sound of waves or the howling of the wind would also be taken as a substance of the Pure Land. The untainted five faculties and five sense fields serve as the substance of the excellent characteristics of the Buddha's body. Within the five faculties, there is a distinction between the actual sense faculties and the physical 115

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organs. The physical organs also take the four sense fields as substances, like the substance of the Pure Land. The actual sense faculties are created from the gross elements, from dharmas of untainted, pure, subtle form. The emanating light and so forth are all included in the sense fields. Each one of the seeds of these multifarious dharma substances is contained among these superior quality seeds. [Ryōhen: This concludes the brief explanation of the superior quality seeds.]

These three categories of pure, subtle seeds are beginninglessly and primordially endowed within the root consciousness. [Ryōhen: The above is a detailed description of the characteristics of the seeds contained within persons who have the predisposition for bodhisattvahood.]

ii. Seeds of Pratyekabuddhahood

Second is the predisposition for a pratyekabuddha (solitary realizer). These people also possess three grades of seeds, i.e., the seeds of (1) the path of seeing, (2) the path of cultivation, and (3) the path of no more applied practice. These are the portion of seeds of the untainted innate cognition and the untainted subsequently attained cognition produced within the concomitant mental functions of the sixth consciousness that realize the emptiness of sentient beings. They also include twenty-two mental functions. Their substance is like the above. In terms of association with a specific form of buddha cognition, this untainted cognition is equivalent in function to the marvelous observing cognition that perceives emptiness of person and is untainted. Their subsequently attained cognition is vastly inferior [to that of the bodhisattvas]. Because it lacks the function of vast cognition it cannot be called "omniscience." iii. Seeds of Śrāvakahood

Third is the predisposition for a śrāvaka (voice-hearer). In terms of lack of taint, they are generally the same as those with the predisposition for solitary realizer, except for the seven standard differences65 between śrāvakas and pratyekabuddhas.

iv. Indeterminate Seeds

Fourth are those whose predisposition is not determined. These people are fully endowed with the untainted seeds for each of the three predispositions of each of the three vehicles. The character of their seeds can be understood by referring to the explanations above.

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F. About the Four Predispositions

Among these four kinds of predispositions, the first is called the predisposition for sudden awakening. This is because one directly enters into the Great Vehicle without taking a circuitous course. Those of the fourth predisposition are called "gradually awakened." This is because they first pass through the stages of the other vehicles before gradually entering the Great Vehicle. Those of the middle two predispositions are called people who have the predisposition for the two vehicles. They are headed directly toward quiescence, entering nirvana without remainder. Besides these, there are also people with various other combinations of seeds, such as those who have the seeds for the two predispositions of bodhisattva and pratyekabuddha, those who have the seeds for the two predispositions of bodhisattva and śrāvaka, and those who have the seeds for the two predispositions of śrāvaka and pratyekabuddha. The first two are included in the category of indeterminate predispositions, as they will definitely undergo conversion and seek great enlightenment. The last pair simply has the predisposition for the two vehicles. Even though their predispositions within the two vehicles are not determined, seen from the perspective of the Great Vehicle they are determined for the two vehicles.

Even though these untainted innate seeds have resided within the tainted eighth consciousness from the beginningless past, their basic nature is excellent, luminous, and marvelous. Thus, they are not defiled by afflictive influences and are not contained in the nature of the ripening of the fruits of suffering. Merely relying on the eighth, root consciousness, they maintain their continuity, disappearing and rearising.

G. Those Lacking Predisposition

Those who lack these predispositions are people who lack these untainted seeds. They can still attain the marvelous karmic retribution of [rebirth as] humans and gods.

H. Questions and Answers Regarding the Doctrine of the Five Predispositions

Question: The adherents of other schools do not accept this doctrine of the five predispositions. By what scriptural authority and by what reasoning can your school's doctrine be proved?

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Response: There have always fundamentally been distinctions in the character of conditioned persons and dharmas. Within the dharmas there have always been primordial distinctions among the five aggregates, the sense fields, the eighteen spheres, and so forth. Why should there not also be distinctions among people in terms of three vehicles, five predispositions, and so forth? How could it be reasonable to accept that there are many distinctions among dharmas, but not accept that there are distinctions among the predispositions of people? Therefore, such Great Vehicle sutras as the Saṃdhinirmocana, the Laṅkâvatāra-sūtra, the Śrīmālā-sūtra, the Nirvana Sutra, and so forth, as well as the Great Vehicle treatises such as the Yogâcārabhūmi, the Acclamation of the Holy Teaching (*Prakaraṇâryavāca-śāstra), the Mahāyānasūtrâlaṃkāra, the Buddhabhūmi, and so forth, have clearly posited these inherent distinctions in five predispositions.

The scriptures clearly state that there are people who have predisposition, people who do not have predisposition, and people who have set predispositions for each of the three vehicles. Among these the Saṃdhinirmocana clarified the doctrine of the One Vehicle along with the five predispositions.66 The Nirvana Sutra explains in detail that those who say "[everyone] attains buddhahood" "have not understood my intent."67 [In the Mahāyāna- sūtrâ laṃkāra] the great saint Maitreya, who was to be reborn just one more time, extensively promulgated the Buddha's intention, further establishing the eight reasons why the Mahayana is the authentic teaching.68 The bodhisattvas Asaṅga and Vasubandhu inherited the teaching from Maitreya and further elaborated the ten reasons.69 All agree that the One Vehicle is distributed over five predispositions. All those who have transmitted the lamp of this school know this. Thus, the presence or lack of predisposition is a common teaching of the sages. This being so, why is it suddenly the case that having the predisposition is accepted and not having the predisposition is not accepted? The sentient beings of the three vehicles all ride on one or another vehicle, so how can you acknowledge the existence of set predispositions for the Great Vehicle but not accept that there are set predispositions for the two vehicles? This kind of doctrine is like a large boulder—who can move it? If you take the doctrine espoused in the Lotus Sutra and so forth as your scriptural authority, we will cite as our scriptural authority the doctrine of the 118

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five natures as taught in the Saṃdhinirmocana-sūtra and so forth. If you offer the Lotus's doctrine of "explaining the three, revealing the one"70 as your line of reasoning, we will reply to by citing the Saṃdhinirmocana's "matching the One (Vehicle) while positing five (natures)" as our line of reasoning.71 If you would valorize the contents of the Lotus Sutra over all other teachings, then keep in mind that the teaching of the Saṃdhinirmocana-sūtra in the Lotus Store world is delivered by none other than Vairocana Buddha, aimed at great bodhisattvas with the religious capacities of Avalokitêśvara and Maitreya and their like, who abide at the eighth ground and above. Each passage of the main discourse of this sutra in five fascicles and seven chapters fully exhausts the profundities of nature and characteristics. Each chapter proclaims the final and fully expressed doctrine. Why would a buddha abiding in the reward lands of eighteen perfections of purity deliver an incomplete teaching? How could it be that a great bodhisattva of the most advanced stage would preach the shallowest doctrine? What is more, even if the Lotus Sutra understands the three vehicles, it has yet to grasp the five predispositions. The Saṃdhinirmocana clearly distinguishes them and assimilates them into the One Vehicle. The Lotus Sutra doesn't even explain the nature and characteristics of the Great Vehicle. The Saṃdhinirmocana provides a detailed explanation of attainment of buddhahood by śrāvakas who have dedicated themselves to enlightenment. We can thus see what is made implicit and explicit in both teachings. Even though the scripture and reasoning are quite complex, the overall point is like this.

I. Questions Regarding Doubts Deriving from Mundane Awareness Question: Since the unenlightened are unable to discern their own predispositions, how would they know whether or not they are of a set predisposition, or if they have no predisposition whatsoever for attaining buddhahood? If they have no buddha-nature, then practicing the buddha way is useless. If this is the case, those who study the teaching of the five natures will always have these kinds of doubts. Is this not a serious problem? Would it not be better to study the teaching that all beings attain buddhahood, and thus become determined? This is also the Buddha's teaching and the transmission of the great bodhisattvas, which is surely reliable as a course of study. Response: What we are discussing here are the doctrines of provisional and real; what you ask reflects the thinking of a fool. How can you rely on 119

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the doubts of a fool to determine whether a teaching is provisional or real? Suppressing the real out of compassion for the confused is an expedient approach used to encourage practitioners. Revealing the real and exhausting the principle is the true, fully revealed teaching.

Indeed, the marvelous principle of the five predispositions is the secret teaching of the Lotus Store world. However, when it comes to full knowledge of one's own predispositions, then this knowledge lies only in the sphere of the buddhas. If we discuss within the parameters of faith and understanding according to peoples' capacities, then we should go along with [our school's] established doctrine, that is, the innate predispositions and established predispositions explained in detail in our basic treatises such as the Yogâcāra bhūmi. If we examine it calmly, our bodies, minds, and activities have such characteristics—do they not? Furthermore, they also explain at length the characteristics of lacking predispositions. If we look at this trying to assess our own situation we should follow the guidelines given above. Our foundational scripture says, "I do not reveal the teaching of the appropriating consciousness (ādānavijñāna) to the unenlightened or the foolish."72 The Cheng weishi lun, explaining the meaning of "unenlightened" and "foolish" (Jp. bon gu), says "unenlightened" (Jp. bon) means "lacking predispositions"; "foolish" (Jp. gu) means "seeking quiescence (nirvana)."73 How can someone who is profoundly seeking great enlightenment by studying and relying on this doctrine be limited to simple quiescence, or be totally bereft of potential for enlightenment? Even though they believe, if their faith is not deep and firm their tethers are reinforced. Such people are lazy, and it is the same with practitioners of other schools. Who is able to give rise to vast, firm faith in the very beginning stages of religious training? Among doctrines in general, the expedient and the real are difficult to assess by those of ordinary intelligence, as all are correct teachings that flow out in similar quality from the Dharma realm. How can we discern the shallow from the profound? The founders of the schools were all great sage-avatars, all of whom rely on the golden words of the Tathāgata. How much more should we value the teachings of the coming Maitreya Buddha, or in the full expositions of the Dharma by Vairocana? The assertion that the great bodhisattva Maitreya promulgated expedient teachings is the irresponsible chatter of those who have misunderstood the course of things. To regard the doctrine expounded in the 120

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Lotus Store world (in the Saṃdhinirmocana) to be an inexplicit teaching is nothing but empty chatter that exposes one's own shortcomings. The great holy teaching must await those who are ready to understand it. During the thousand years of the true Dharma, when wise practitioners were in abundance, Maitreya intentionally descended into the human world. In order to refute the two views of existence and emptiness for deeply established great bodhisattvas such as Asaṅga, he expounded the most profound principle of the Middle Way. How in the world could this be regarded as a provisional teaching? If you insist that it is a provisional teaching, why would Maitreya have stopped without explaining the full truth? If you say that their faculties were not yet fully matured, then when will their faculties attain maturity? If you say that all have already attained enlightenment, this means that the faculties of all practitioners in training have fully matured. In this case, why should Maitreya descend into the world and expound for them the true Dharma? Why is this not the case? Our school does not accept the Lotus Sutra's teaching of the four vehicles, but the Saṃdhinirmocana-sūtra's teaching of the five predispositions is accepted by other schools. Which of these teachings is axiomatic and which is not axiomatic? If you rigorously compare the two, superior and inferior can be discerned.

We might make manifold comparisons of this kind. Even if one is from another school, if they are unprejudiced and have faith, with pure, correct views they can determine this and fathom it. Depending on this teaching, Bhāviveka Bodhisattva waited for the day of the descent of Ajita (Maitreya) to make his own determinations on the veridicality of the teachings.74 If even Bhāviveka was able to wait, how much more should those of lesser rank be willing to do so? Therefore, it is useless to be in doubt about the possession or not of the seeds for predispositions. It is better to just stop useless speculation and instead believe in and study the final teaching of the fully revealed doctrine. J. Further Clarification of the Principle of the Five Predispositions Questions: (1) The principles by which you posit the five predispositions are still not clear. Could you elaborate in further detail? (2) Furthermore, the principle of thusness is the basis of a myriad dharmas. There is no dharma that does not arise through it. If this is the case, it should be the same for all seeds. Why go to the trouble of making an argument for the existence of conditioned seeds?

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(3) Herein, (a) the tainted eighth consciousness is of ripened karmic moral indeterminacy. Untainted seeds are originally of wholesome moral quality. How could contaminated-yet-karmically indeterminate dharmas somehow use uncontaminated pure seeds in order to have the ability to produce effects? (b) Moreover, though all seeds are the objects of the eighth consciousness, we do not know that untainted seeds are also its objects! (c) If this is so, how could contaminated states of mind render an uncontaminated pure objective aspect? (d) If it is not so, where among the five aspects of consciousness-only would these untainted seeds be contained?75 (e) If uncontaminated seeds lie outside of these five aspects, the doctrine of consciousness-only will be difficult to prove. (4) Next, I still have doubts regarding the existence or not of set predispositions. What kind of skillful means should unenlightened practitioners use to resolve this? The innate set predispositions explained in our fundamental treatise constitute a nature that enables one to have the mental capacity to fully implement the six perfections. If within our beings we are unable to implement one of these perfections, does that mean that we lack the predisposition for buddhahood? If so, it is difficult to believe this teaching. Parsimony and jealousy are always the custom of the secular world; indolence and distraction are the definitive characteristics of the foolish. Those who truly follow the Buddhist teachings are extremely rare. Does this mean that all people lack buddha-nature?

K. Answers to the Questions on Predispositions

i. Response to Question One

Because those who have the predisposition and those who lack it come as a complementary set, and because you can't have one without the other, it is an extremely recondite principle that we must ponder deeply. Should we classify that which we find agreeable as the true teaching, and that which we find disagreeable as the expedient teaching? This means that the truth of the Dharma is originally different from deluded discriminations. You can only understand this principle by relying on faith; you definitely cannot get it by simply going along with what you find to be agreeable or disagreeable. ii. Response to Question Two

Yet if we investigate their source, the dharmas produced by causes and conditions are certainly extremely numerous, and the extremely numerous 122

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dharmas that constitute phenomena are definitely produced from causes and conditions. The single-flavored Dharma that is the essential nature is definitely not produced by causes and conditions, and the essential nature that is not produced by causes and conditions is definitely of a single flavor. This is the difference between conditioned and unconditioned dharmas. These appearances of difference rely on direct causes and conditions; they are naturally not of a single flavor.

If the single-flavored essential nature is ever-abiding and has no connotations of prior and subsequent, or of transformation, then it is not the direct cause for all dharmas. Therefore, in the same way that the various distinctions in dharmas have existed from time immemorial, the various distinctions among people should exist from time immemorial. This is because both dharmas and sentient beings are the same in being appearances of conditioned phenomena, and both are functions of the characteristics produced by causes and conditions. And yet the direct causes of these differences are conditioned innate and newly produced seeds.

If there were no conditioned seeds the notion of "direct causes" would be untenable. Reality is precisely the markless, ever-abiding nature of the single-flavored Dharma. How could we expect something that is marked, changing, with a multitude of phenomenal characteristics to newly differentiate into its own effects, its own essence, and differentiate to produce direct causes? Therefore, if we do not posit conditioned seeds and instead call thusness seeds, we might commit an error in ignoring the direct causes of all dharmas. Since the unconditioned is not produced by dependent arising it does not have seeds as direct causes. On the other hand, since the conditioned is produced by none other than dependent arising it must have seeds as direct causes. Yet since principle and phenomena are mutually complementary, thusness is a contributory factor, not a direct cause. Hence, there are distinctions in terms of being marked and markless, arising-and-ceasing, or everabiding. There is no error here whatsoever. If you say that thusness acts as seeds, you are taking causation by contributory factors as direct cause. If you object by saying that from the perspective of identity there is no difference between the two positions, then you are stuck in the extreme path of identity, and you are confused in regard to the Middle Way of neither identity nor difference.

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If you say "I also take the position of neither identity nor difference," we have to ask whether your understanding of "nondifference" is the same as our understanding of "nondifference." If they are not different, then we end up back with our previous objection to your position. If they are different, then you end up falling into the extreme position of identity. By this we know clearly that when you do not acknowledge the distinction between phenomena and reality, phenomena are not discerned in full detail. Rather, when you label seeds as thusness, you end up rejecting the distinctions in phenomena. iii. Response to Question Three

Regarding the problem of the relation of consciousness-only with untainted seeds, the Cheng weishi lun says:

Although untainted seeds are the basis of this consciousness, they are not part of its nature, and therefore they are not cognized by it. Yetalthough they are not cognized by it, they are not apart from it. It is the same as we pointed out with the nature of thusness, so this does not conflict with the principle of consciousness-only.76

The commentary on this text says, "'Untainted seeds' has only a single connotation, which means that since it is not apart from consciousness, it is called 'only.'"77

Therefore, in the overall sense that nothing is separate from consciousness, it is called consciousness-only. The mind already predominates over all other dharmas. How could there be anything separate from it? Since all are called consciousness-only, there is no disagreement whatsoever. If you further insist on including the approach of five aspects of consciousness-only, then it would be included in the explanation of consciousness-only in terms of that which is transformed.78 Since both of these seeds are the same in their being seeds, they can be discussed in relation with each other. Therefore, the exegesis by Puyang79 says:

Although seeds are not cognized in the causal stage of practice, they are part of the objective aspect of the store consciousness, being taken as objective aspect from other objective aspects.80

Although there seems to be a dispute between our school and the others over this classification of predispositions, there is actually no dispute. Why? 124

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"Dispute" implies that within a single approach and a single matter, two doctrines emerge that are as different as water and fire. If the other schools were to discuss the nature and characteristics of all dharmas in a way that is not different from our school and still posit that all sentient beings attain buddhahood, while still not accepting the doctrine of the distinction in five predispositions, then it should be discussed. But up to now they have not thoroughly discussed nature and characteristics; instead, they arbitrarily deal with phenomena based on the approach of principle-nature and the system of perfect interpenetration,81 and do not acknowledge the difference between determined predispositions and no predisposition. What they are positing is a different kind of doctrine. Why should there be any debate?

Furthermore, if, in the case of our school's doctrine of the single flavor of nature and principle, we did not posit the One Vehicle but did posit the five predispositions, then there could be something to debate about, but we do not take this position. From the standpoint of principle, all attain buddhahood and there is no distinction among the five predispositions. Thus, we can say that in our school, the One Vehicle is real and the five vehicles are also real. The reality of the five vehicles is based on the finegrained logic of the characteristics of phenomena, and the reality of the One Vehicle is based on the steadfast quality of the underlying nature. These characteristics of phenomena not having set characteristics allows the nominal positing of the five kinds of predispositions in the locus of illusion. They are thus not different from the reality of the equal One Vehicle. As for this nature of principle: since within the real nature of dependent arising we distinguish and witness distinctive characteristics, this is not different from the primordial distinction in five predispositions. Neither identical nor different: one is posited and five are completed. Why stick to one's own limited interpretation? People insist on doubting the content of other doctrinal systems in their entirety, and therefore our school usually does not like to get into debates, as has been explained in detail in the Essentials of the Middle School.82 This is because we reconcile the full gamut of the Buddha's teachings and do not engage in wasted discussion.

iv. Response to Question Four

It is indeed difficult to determine whether one actually has the predisposition for buddhahood in oneself. The provisionality or reality of a teaching 125

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cannot be determined based on this criterion. This is a separate matter that can still be investigated. As our fundamental treatise (the Cheng weishi lun) tells us, when one's mind is enveloped by the four derivative afflictions83 as taught in this treatise, even if you have the predisposition for buddhahood their characteristics are obscured. Therefore, even if you are bogged down in envy and such faults, you can't so quickly assume that you lack the predisposition. These afflictions have been cultivated for many lifetimes. Therefore, we can say that if you even accomplish one, two, or three of the six perfections, even if you do not lack the fundamental inclination for the Great Vehicle, then this is the predisposition for bodhisattvahood. If there is still doubt, you must seek the divine assistance of a great sage. Therefore, when the great Trepiṭaka (Xuanzang) was in India, he prayed to an image of Avalokitêśvara84 to obtain confirmation. Does this not serve as a guide for those of sharp minds in the age of the decline of the Dharma? 126