< The Five-fold Consciousness-Only Contemplation >
Briefly, there are five layers/stages:
1. The Consciousness of Dismissing the Unreal and Retaining the Real.
Contemplate that the imagined nature (parikalpita-svabhāva) arises solely from false imagination, entirely lacking substance and function. It should be rightfully dismissed as empty, because it exists in emotion (delusion) but not in reality (principle). Contemplate that the dependent nature (paratantra-svabhāva) and perfected nature (pariniṣpanna-svabhāva) of all dharmas have real substance, being the objects of the two wisdoms (fundamental and subsequent). They should be rightfully retained as existent, because they exist in reality but not in delusion.
As Asaṅga's verse states: "Name and object act mutually as guests; their nature should be investigated. One should also infer regarding the two, that they are merely designations and mere concepts. True wisdom contemplates the absence of the object, finding only the three types of discrimination. Because that (the object) does not exist, this (the mind) does not exist; this is entering the three natures."
The Cheng Weishi Lun (Vijñaptimātratāsiddhi Śāstra) states: "The word 'Consciousness' generally reveals that all sentient beings each possess the eight consciousnesses, the six categories of mental factors, their manifested perceived aspects (nimitta-bhāga) and perceiving aspects (darśana-bhāga), their states of differentiation, and the True Suchness revealed by the principle of emptiness underlying them. Because they are the self-characteristics of consciousness, because they correspond with consciousness, because they are manifested by the two (mind and mental factors), because they are the differential states of the three, and because they are the true nature of the four—thus all these dharmas are not separate from consciousness, and so they are comprehensively designated as consciousness. The word 'Only' merely blocks the foolish attachment that form and so forth truly exist completely apart from the various consciousnesses." Passages such as these bear true witness in more than one instance.
Since beginningless time, beings have grasped the self and dharmas as existent, and rejected phenomena and principles as empty.
Therefore, in this contemplation, "dismissing" refers to the contemplation of emptiness, targeting and destroying the attachment to existence; "retaining" refers to the contemplation of existence, targeting and dismissing the attachment to emptiness. Now, by contemplating emptiness and existence, one dismisses existence and emptiness. If existence and emptiness do not exist, there is also no emptiness and existence. Since that emptiness and existence are established relative to each other, if there were pure existence or pure emptiness, whose emptiness or existence would it be?
Therefore, if one wishes to realize and enter the inexpressible Dharma-nature (Dharmatā), one must rely on this expedient means to enter. It does not mean that existence and emptiness are both absolute determinations.
In the stage of contemplation realizing the truth, it is neither existent nor empty; dharmas are without discrimination, and their nature transcends words. To say that one must contemplate emptiness to realize the truth means that one must use the contemplation of the emptiness of the imagined nature as the gateway to enter the true nature. The true substance is not empty.
Since this term "Consciousness-Only" negates what is attached to, if one clings to the real existence of various consciousnesses that can be termed "only," since it becomes an attachment, it too should be eliminated and dismissed.
This initial gateway of contemplating Consciousness-Only is pondered, cultivated, and realized across all stages.
2. The Consciousness of Abandoning the Mixed and Keeping the Pure.
Although one contemplates that both phenomena and principles are not separate from consciousness, this internal consciousness possesses both object and mind. Since the arising of the mind must depend on the internal object, it is only called "Consciousness-Only," not "Object-Only."
The Cheng Weishi Lun states: "Consciousness is only internal, but objects also extend externally. Fearing confusion with external [objects], we only say 'Consciousness-Only.' Furthermore, foolish beings are deludedly attached to objects, generate afflictions and karma, and sink into the cycle of birth and death; they do not understand how to contemplate the mind and earnestly seek liberation. Out of pity for them, the term 'Consciousness-Only' is spoken to make them contemplate their own minds and be liberated from birth and death. It does not mean that the internal objects are completely non-existent like the external ones." Because objects carry the risk of confusion, they are abandoned and not designated with "only." Since the substance of the mind is pure, it is retained and described as "Consciousness-Only."
The Ghanavyūha Sūtra states: "That which is perceived by the mind, intellect, and consciousness is never separate from its own nature. Therefore, I say that all things are only consciousness and nothing else." The Avataṃsaka Sūtra and others stating "The three realms are mind-only," and the Bequeathed Teaching Sutra stating "Therefore, you should well control your mind; if you control it in one place, there is no task that cannot be accomplished"—all these are encompassed by this gateway.
3. The Consciousness of Gathering the Branches and Returning to the Root.
The perceived objects within the mind are manifest, and the function of the internal perceiving mind is the same. Both the perceiving aspect (darśana-bhāga) and the perceived aspect (nimitta-bhāga) exist depending on consciousness. Apart from the root, which is the self-substance of consciousness, the branch dharmas definitely would not exist.
The Thirty Verses states: "Because of the provisional designation of self and dharmas, there are various manifestations. These depend on the transformations of consciousness. This active transformation is only of three kinds."
The Cheng Weishi Lun states: "Transformation means the substance of consciousness manifests as two parts (aspects), because both the perceived and perceiving aspects arise depending on the self-substance."
The Saṃdhinirmocana Sūtra states: "What is perceived by the various consciousnesses is only the manifestation of consciousness." Because it gathers the branches of the perceiving and perceived aspects and returns them to the root of consciousness, the taught phenomena and principles, the contemplations of truth and convention, etc., are all encompassed by this gateway.
4. The Consciousness of Concealing the Inferior and Revealing the Superior.
Both the primary mind (citta) and mental factors (caitasika) can transform and manifest, yet we only speak of "Mind-Only," not "Mental Factors-Only." The substance of the primary mind is superior to the mental factors. The inferior arises depending on the superior; thus, the inferior is concealed and not highlighted, revealing only the superior dharma.
Therefore, the Compassionate Honored One (Maitreya) said: "It is permitted that the mind appears as two manifestations. In this way, it appears as greed, etc., or it appears as faith, etc.; there are no separate defiled or wholesome dharmas." Although the mind's own substance can transform to appear as the two manifestations of perceiving and perceived aspects, the substances of greed, faith, and so forth can also each transform to appear as their own perceiving and perceived aspects. Because the mind is superior, it is said that the mind appears as the two. Because the mental factors are inferior, they are concealed and not spoken of, not because they cannot appear as such.
The Vimalakīrti Sutra stating "Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure," and so on, are all encompassed by this gateway.
5. The Consciousness of Dismissing Characteristics and Realizing the Nature.
What the word "consciousness" represents includes both phenomena and principles. Phenomena are characteristics and functions, which are dismissed and not grasped; principles are the nature and substance, which should be sought and realized.
The Śrīmālādevī Sūtra speaks of the "inherently pure mind."
The Mahāyānasaṃgraha verse states: "Upon a rope, the perception of a snake arises; seeing the rope, one realizes the object (snake) does not exist. When one realizes and sees its parts (the hemp), one knows that the perception of the rope, like the snake, is also an illusion."
What is said here means: when the perception of the rope arises, the perception of the snake is dismissed. This is a metaphor for contemplating the dependent nature to dismiss the imagined attachment. Seeing the many parts of the rope dismisses the perception of the rope. This is a metaphor for seeing the perfected nature to dismiss the perception of the dependent nature. This meaning reveals that the two dismissed perceptions are both dependent originations. Because this defilement is severed, the imagined real snake, real rope, real self, and real dharmas no longer correspond to emotion (delusion). It is not that the dependent nature is dismissed by names; they are all mutually eliminated. The snake arises from delusion, lacking both substance and function. The rope arises from hemp; it does not lack provisional function. The hemp is a metaphor for the true principle, and the rope is a metaphor for the dependent nature. Knowing that the rope is the substance and function of hemp, the emotion (delusion) of the snake extinguishes itself. Because the emotion of the snake is extinguished, the snake does not correspond to emotion; this is called dismissing what is imagined. Unlike the dependent nature, which must be severed by the holy path, one gradually enters the truth, realizes the emptiness of the snake, and awakens to the parts of the rope. In the contemplation stage of realizing the truth, the true principle is illuminated, and worldly phenomena are manifested. Once principles and phenomena are manifested, [attachment to] self and dharmas instantly ceases. This is the substance of the one level of contemplation.
The subject that contemplates Consciousness-Only takes the object-specific mental factor of wisdom (prajñā) as its own substance.
The sixth fascicle of the Mahāyānasaṃgraha states: "For what purpose does one enter the Consciousness-Only nature? Because one relies on the supramundane calming and contemplation wisdom that takes total dharmas as its object."
Asvabhāva's commentary says: "Because it relies on the non-inverted wisdom of samāhita (meditative concentration)."
Some commentators say: The subject contemplating Consciousness-Only comprehensively takes calming and contemplation as its nature.
This is also incorrect. If we take its associated factors, the four aggregates serve as its substance; if we include its retinue, it extends to the five aggregates. Now, strictly following the name, the substance of contemplation is solely wisdom.
Asvabhāva also says: "Because of the wisdom of the manifest realization of Consciousness-Only."
He also says "Because of the non-inverted wisdom of samāhita"—this merely highlights the wisdom that arises within concentration as the substance of contemplation. Since performing superior Consciousness-Only contemplations like seeking (vitarka) must take place in concentration, it does not mean that calming itself is the substance of contemplation.
The Mahāyānasaṃgraha also states: "Through the four seekings and the four true wisdoms, all are equally unapprehendable. Thus, Bodhisattvas, to truly enter Consciousness-Only, diligently practice preparatory methods. That is, regarding the mental words of apparent text and apparent meaning, they investigate and find that the text and names are solely mental words," and so on, extensively explained.
In the Yogācārabhūmi and the Abhidharmasamuccaya, seeking and true wisdom both take wisdom as their substance. Seeking is only tainted (sāsrava), while true wisdom extends to the untainted (anāsrava).
The Mahāyānasaṃgraha says: "To enter the characteristics of what is to be known means the basis of hearing and perfuming, which is not encompassed by the Ālaya-vijñāna." This passage merely points out that the untainted seeds increase in that stage, which is called "hearing and perfuming," and states they are not the storehouse consciousness. It does not mean that all subjects of contemplation are exclusively untainted.
Were it not so, the four seekings would not be considered preparatory wisdom.
Although this is a general explanation, if specifically revealed, there are briefly two stages:
Cause;
Fruit.
The causal stage encompasses the three wisdoms (hearing, contemplating, and cultivating) and is solely tainted. The wisdom formed by hearing, contemplating, and cultivating serves as the substance of contemplation. This is solely the nature of sharp and clear discerning selection, not innate wholesomeness.
Thus, the Mahāyānasaṃgraha says: "Mental words resembling dharmas and meanings are generated from Mahayana Dharma characteristics, etc., in the stage of determined practice, the path of seeing, the path of cultivation," etc. The Cheng Weishi Lun says: "Herein, in the accumulation stage of Consciousness-Only, through hearing and contemplating, one can deeply believe and understand; in the preparation stage, one arouses seekings, etc., inducing true insight."
The fruit is solely untainted, with the wisdom formed by cultivation serving as the substance of contemplation. It broadly takes fundamental (true) wisdom and subsequently attained wisdom as its own substance.
The Mahāyānasaṃgraha and others say: "Because of penetrating according to principle, because of remedying all hindrances, because of separating from all hindrances—these correspond to the path of seeing, the path of cultivation, and the path of no-more-learning, in their respective order." The consciousness that realizes true principles is solely fundamental wisdom; the consciousness that realizes conventional phenomena is solely subsequently attained wisdom. The texts are abundant and the meaning is clear, so I will not cite further teachings to prove it.
Although the above has distinguished the subject and object of contemplation, generally speaking:
If one generally says "Consciousness-Only," it encompasses both the subject and object of contemplation.
If one says "Consciousness-Only Contemplation," it refers only to the subject, not the object. It encompasses both tainted and untainted, scattered and concentrated states, taking the three wisdoms (hearing, contemplating, cultivating) and the three knowledges (preparatory, fundamental, subsequent) as its self-substance.
If one says "Consciousness-Only Samadhi," it encompasses tainted and untainted, but is only concentrated, not scattered. It is only the wisdom of cultivation, not hearing or contemplating, and encompasses the three knowledges.
If one says "Truly Realizing Consciousness-Only," it is only untainted, not tainted; only concentrated, not scattered; only the wisdom of cultivation, not hearing or contemplating; only fundamental and subsequent wisdom, not preparatory. This is not a nominal explanation.
Otherwise, Samadhi and the rest would also extend to hearing and contemplating, as stated in the Daśabhūmika Sūtra Śāstra, which will be known later.
However, generally surveying all Consciousness-Only teachings expounded in the various scriptures, they do not exceed five types:
1. Consciousness-Only of the Object
The Abhidharma Mahāyāna Sūtra says: "Ghosts, animals, humans, and devas—each according to their state, perceive the same object differently because their minds differ. Thus, it is admitted that the external objects are not real." Passages like this, which only speak of the object contemplated by Consciousness-Only, are all Consciousness-Only of the Object.
2. Consciousness-Only of the Teaching
Verses such as "Due to attachment in one's own mind" in the Avataṃsaka, Saṃdhinirmocana, and others that expound the teaching of Consciousness-Only, are all Consciousness-Only of the Teaching.
3. Consciousness-Only of the Principle
The Thirty Verses states: "It is the transformation of various consciousnesses into the discriminator and the discriminated. Because of this, both of them are non-existent. Therefore, everything is Consciousness-Only." Texts establishing the principle of Consciousness-Only like this are all Consciousness-Only of the Principle.
4. Consciousness-Only of Practice
Verses such as "Bodhisattvas in the state of concentration," the four seekings, the true wisdoms, etc., are all Consciousness-Only of Practice.
5. Consciousness-Only of the Fruit
The Buddhabhūmi Sūtra states: "The Great Perfect Mirror Wisdom: all bases, objects, and consciousnesses manifest within it."
And the Tathāgata-guṇālaṃkāra Sūtra states: "The Tathāgata's immaculate consciousness is the pure untainted realm, liberated from all hindrances, and associated with the Mirror Wisdom."
The Cheng Weishi Lun also states: "This is the untainted realm, inconceivable, good, and eternal, the blissful body of liberation, which the Great Muni calls the Dharma." Such teachings explaining the attainment of the fruit through Consciousness-Only are all Consciousness-Only of the Fruit.
These five types of Consciousness-Only completely encompass all aspects of Consciousness-Only.
However, in the various teachings, adapting to meanings and spiritual capacities, there are various different explanations regarding Consciousness-Only of the Object:
Sometimes, Consciousness-Only is explained based on what is attached to. The Laṅkāvatāra Sūtra says: "Due to the attachment of one's own mind, the mind appears as external objects. Since those objects do not exist, it is therefore called Mind-Only." This is merely based on the false manifestation of the attached mind.
Sometimes, Consciousness-Only is elucidated based on the tainted. The Avataṃsaka Sūtra says: "The three realms are mind-only," explaining Consciousness-Only in relation to the mundane world.
Sometimes, Consciousness-Only is explained based on what is attached to and following conditioned phenomena. The Thirty Verses says: "Because of the provisional designation of self and dharmas, there are various manifestations. These depend on the transformations of consciousness." This is based on the substance of consciousness generating the perceiving and perceived aspects, from which the two attachments (to self and dharmas) arise.
Sometimes, Consciousness-Only is explained based on sentient beings. The Vimalakīrti Sutra says: "Because the mind is pure, sentient beings are pure; because the mind is defiled, sentient beings are defiled."
Sometimes, Consciousness-Only is explained based on all existent and non-existent dharmas. The Saṃdhinirmocana Sūtra says: "What is perceived by the various consciousnesses is only the manifestation of consciousness."
Sometimes, Consciousness-Only is explained by pointing to specific phenomena. The verse in the Abhidharma Mahāyāna Sūtra says: "Ghosts, animals, humans, and devas, each according to their state..." This explains Consciousness-Only by pointing to specific phenomena.
Thus, there are countless teaching gates. Raising these six gateways categorically encompasses the various teachings. The one that completely exhausts the principle and meaning is only the fifth teaching, as it comprehensively explains that everything is Consciousness-Only.
Alternatively, they can be bundled into three: Object, Practice, and Fruit, as extensively differentiated in the Praise on the Heart Sutra (Xinjing Zan).
--- Excerpted from Volume 1 of Master Ji of Ci'en's Mahāyāna Fayuan Yilin Zhang