Consciousness-Only School Network Analysis (相宗絡索)

The Treatise on the Yogācāra School

Wang Fuzhi of Hengyang on the Eight Consciousnesses

The first five consciousnesses.

The "eye" arises from nine conditions. The "ear" arises from eight conditions, as it does not depend on light or darkness, so it does not rely on the condition of light. The "nose," "tongue," and "body" each arise from seven conditions. Scent, taste, and touch are perceived only when they come into contact with their respective objects, and do not rely on the condition of space.

The sixth consciousness is both the mind and the awareness. It arises from five conditions, yet does not rely on the five physical sense organs. Apart from these, it has no separate subtle physical organ as its basis. It does not depend on objects of the senses to arise— even when sensory objects are not present, the mind can still emerge. Though it engages with mental objects, those objects are not real. It does not rely on external conditions to arise.

The seventh consciousness, Manas, is the consciousness of thought. Therefore, the *Cheng Weishi Lun* also refers to it as the "consciousness of thought." The six sensory consciousnesses arise based on this consciousness. Although this consciousness does not actively think of good or evil, it clings to the luminous essence of the eighth consciousness as its inner self, completely obscuring the pure and flawless entirety of the perfected nature. Due to this persistent grasping, all defilements arise from it. Hence, in Sanskrit it is called "Manas," and in Chinese it is called "defiled" (the character for "defilement" should be followed by the character for "stain"). It arises from three conditions: even when not engaged in deliberate thought, it remains subtly active, unaware that this "I" is merely an illusion, thus it does not rely on deliberate thought; it does not rely on conceptual discrimination, yet the essence of consciousness does not cease, so it does not rely on discrimination.

The eighth consciousness, the Alaya, is originally clear, bright, and aware—capable of knowing all things. It is fundamentally the wisdom of True Suchness. However, because the seventh consciousness clings to it as an inner self, within the vast, boundless expanse, this limited consciousness appears and becomes tainted by the seventh consciousness, giving rise to the flow of the sixth consciousness and the first five.

This consciousness arises from four conditions. If there is no directed attention, this consciousness, though present, seems forgotten. Yet when attention is directed, one becomes aware of its light, which can illuminate objects—unlike the seventh consciousness, which is attached and fixated, not arising from directed attention and the nine conditions.

"Light" refers to the radiance of the sun, moon, and lamps. If the eye does not rely on this, colors cannot be distinguished clearly, and consciousness does not arise. The other seven consciousnesses do not rely on this condition.

"Space" refers to the empty area between the eye, ear, and their objects. If there is no space or if there is an obstruction in between, the eye cannot perceive forms. Although the ear is not hindered by obstacles, it relies on space to hear sounds from a distance, giving rise to consciousness. The other six consciousnesses do not rely on this condition.

"Root" refers to the sensory organs. The eye, ear, nose, tongue, and body all rely on their respective roots to generate consciousness. The physical forms that constitute these organs are called "floating dust roots." The ability of the eye to see forms, the ear to hear sounds, the nose to distinguish scents, the tongue to know tastes, and the body to feel touch are called "superior function roots." The other three consciousnesses do not rely on this condition.

"Object" refers to present, tangible objects such as forms, sounds, scents, tastes, and tactile sensations. The first five consciousnesses rely on these objects, while the sixth consciousness relies on the residual imprints of past sensory experiences. The eighteen realms arise from these objects. The seventh and eighth consciousnesses do not rely on this condition.

"Attention condition" refers to the mental factor of attention within the eight consciousnesses. Where there is consciousness, attention naturally arises. The first five consciousnesses depend on attention to occur. Without attention, even if the sensory organs encounter objects, they remain unrelated to oneself—seeing as if not seeing, touching as if not touching. The sixth consciousness arises from this mechanism as attention spontaneously emerges. The eighth consciousness manifests through its corresponding mental factors, with attention bringing the consciousness itself into activity. The seventh consciousness does not rely on this condition.

"Discriminative basis" refers to the sixth consciousness. When the first five consciousnesses combine with simultaneous mental awareness, agreeable or disagreeable perceptions arise. The sixth consciousness is its active manifestation and is not something it relies upon. The seventh and eighth consciousnesses lack discrimination and do not rely on this condition.

"Defiled and pure basis" refers to the seventh consciousness. Defilement is indeed defilement, but purity here is still a form of attachment to concepts, conditioned by the manas consciousness. The first five consciousnesses, whether defiled or pure, rely on this. The sixth consciousness encompasses all defilements and purities, determined and directed by this as its own active manifestation. The seventh consciousness is its fundamental nature and is not called a condition. The eighth consciousness relies on this but remains undefiled, called the "root condition" rather than the "defiled and pure basis," as it is neither defiled nor pure.

"Fundamental basis" refers to the eighth consciousness. The first six consciousnesses all arise from the five universal mental factors, with the eighth consciousness as their fundamental support. The seventh and eighth consciousnesses mutually serve as each other's roots, not relying on the eighth consciousness to exist, thus called the "root condition" rather than the "fundamental basis." The eighth consciousness is its active manifestation and is not something it relies upon.

"Seed condition" refers to the seeds within all eight consciousnesses—seeds that give rise to their own kind. Past actions become the seeds of the present, and present actions become the seeds of the future. Thus, the eye constantly sees forms, the ear constantly hears sounds, each forming the eight types of realms through the four conditions.

These four conditions are all present in the eight consciousnesses. Together with the previous nine conditions, they form the dynamic function of dependent arising. In summary, the conditions can be classified into three types: - **Cause conditions** — arising from dharma factors - **Immediate antecedent conditions** — the uninterrupted cause of ceaseless arising and ceasing

"Direct Cause" refers to the seed among the nine conditions, which is the fundamental cause that directly generates this consciousness through its own continuous succession. Without this condition, even if the other three conditions are present, the consciousness will not arise. For example, the eye cannot hear sound, and the ear cannot see color—these are not direct causes.

"Object Condition" means that consciousness originally has no object; it relies on that object as its measure to be called an object condition. With this object condition, consciousness is established. This corresponds to the object condition among the nine conditions. The first six consciousnesses arise from forms, sounds, scents, tastes, touches, and mental objects, giving rise to perceptions of similarity and difference, creation and destruction, universality and particularity, love and hatred, acceptance and rejection. The seventh consciousness takes the illuminated aspect of the eighth consciousness's manifestation as its object condition. The eighth consciousness takes the body, senses, and the world as perceivable objects, giving rise to the universal mental factors.

"Contributory Condition" refers to the seven conditions of light, space, sense faculty, attention, discrimination, defilement, and purity. Although each of the eight consciousnesses has its own seed that does not require augmentation to produce its consciousness, it must rely on these seven conditions to enhance its function of clear awareness. This allows wholesome or defiled mental factors to manifest various merits and faults. For example, the eye inherently discerns color, but when aided by clear daylight or bright lamps, its discernment becomes even more precise. The same principle applies to other consciousnesses and conditions. The attention condition merely initiates the first thought without contributing to enhancement, so it is not included here.

"Immediately Preceding Condition" means that within each of the eight consciousnesses, the previous moment ceases and the next moment immediately arises without interval. This is called "without interval." However, it requires the cessation of the previous moment for the next to arise, each moment equally dependent on the preceding one, like waves in a waterfall—the preceding wave recedes as the next wave follows, with no two thoughts coexisting in a single instant. The previous moment departs, vacating its place for the next, which follows immediately without the slightest gap. Even in the cycle of birth and death within the three realms, with their stages of transformation, the cessation of one state gives rise to the next. This condition exists separately from the nine conditions, as the later arises because of the former, and the former ceases to give rise to the later. The gateway of arising and ceasing is the essence of the Consciousness-Only school. All eight consciousnesses possess this condition. Thus, if we add the immediately preceding condition, each consciousness gains an additional condition: the eye consciousness has ten, the ear nine, the nose and tongue eight, the body seven, the mental consciousness six, the manas four, and the ālaya consciousness five.

([Note by the author] Also known as the twelve links of dependent origination.)

Condition refers to something arising in dependence on something else. The term "condition" here shares the same written form as in the "nine conditions" or "four conditions," but its meaning differs. Condition means to follow one another without ceasing. This broadly describes how birth and death throughout a lifetime arise in mutual dependence.

"From ignorance arise mental formations": Ignorance refers to the obscuring nature of the seventh consciousness. The discriminative wisdom of the seventh consciousness gives rise to the four afflictions and all mental factors of the first six consciousnesses, forming various active defilements. These two belong to past causes—in previous lives, being obscured by ignorance, they formed active tendencies. These tendencies, through habituation, were grasped as the inner self, thus giving rise to the continuous ālaya consciousness. In the previous existence that has already ceased, within the intermediate existence body, this consciousness does not perish, becoming the master of the future existence—the eighth consciousness.

"From consciousness arise name and form": Name and form refer to the five aggregates. "Name" includes feeling, perception, mental formations, and consciousness; "form" is the aggregate of form. Because the past consciousness grasps and holds without perishing, it attaches to the father's semen and mother's blood, forming the five aggregates. The shape taken in the womb is called "form," which contains the seeds of feeling, perception, mental formations, and consciousness. Since these have not yet manifested concretely, they are called "name." Here, there is no thought or deliberate action—natural differentiation combines to form the five sense organs, exquisitely crafted into coarse material forms with superior functions. All these roots are transformations of the consciousness within, forming their material nature as the aggregates of feeling, perception, mental formations, and consciousness after birth. It is also said: "From consciousness arise name and form, and from name and form arises consciousness." This means that once form exists, it again gives rise to the consciousness contained within the future existence, so name and form also depend on consciousness. "From consciousness arise name and form" refers to the past consciousness conditioning the name and form of the future existence. "From name and form arises consciousness" means that name and form condition the consciousness of the present and future.

"From name and form arise the six sense bases": The sense bases are form, sound, smell, taste, touch, and mental objects. With these aggregates of form, feeling, perception, mental formations, and consciousness, they naturally condition those six spheres and interact with them.

"From the six sense bases arises contact": Once entering the six sense objects, the five aggregates encounter those great spheres and make contact, perceiving the characteristics of the six sense objects: light and darkness, noise and silence, fragrance and stench, sweetness and bitterness, cold and warmth, aversion and attraction, etc.

"From contact arises feeling": Once contact is made and their existence is perceived, the eye feels forms, the ear feels sounds, the nose feels smells, the tongue feels tastes, the body feels touches, and the mind feels mental objects. These sense objects are drawn to the sense organs, accepted, and give rise to feelings of pleasure, joy, sorrow, pain, and equanimity.

"From feeling arises craving": When feeling arises, one pursues pleasure and avoids sorrow, dislikes pain and delights in joy, developing attachment to what is pleasurable and joyful.

"From craving arises grasping": Craving forms leads to grasping forms, and so on, up to craving mental objects leads to grasping mental objects.

"From grasping arises becoming": Once external sense objects are grasped for one's own enjoyment, they nurture the six sense organs, enhance the six consciousnesses, and sustain the seventh and eighth consciousnesses, so that existence is not abandoned.

"From becoming arises birth": Birth refers to the formation of various karmic actions within one lifespan, the appearance of birth and death. What is not yet extinguished in the present is considered birth, lasting until the end of one's lifespan.

"From birth arise aging and death": When one's karmic retribution is about to end, life declines until death. In reality, this process is ceaseless from moment to moment—as soon as something is born, it dies. The past moment dies, the present moment is born, and the future moment is already born while the present moment dies again. It is like a lamp flame consuming oil—the flame grows as the oil diminishes, until it extinguishes. From name and form onward, all belong to the present phase, while craving, grasping, and becoming are the causes of "ignorance, mental formations, and consciousness," forming the seeds of the future eighth consciousness. Cycling through birth and death without rest—all this is due to the twelve links of dependent origination conditioning one another without cessation. Only the ālaya consciousness permeates the entire process from beginning to end.

"Realm" refers to the domain that appears within consciousness. Originally, "realm" denotes the external world. Here, the "realm" spoken of is the inner domain of awareness and perception within consciousness, which stands in contrast to the external realm and contains the essence and characteristics of what is perceived.

**"Directly Perceived Reality"** refers to the actual, real nature of things. What is seen and known—earth, water, fire, wind; forms, sounds, scents, tastes, and tangible objects—are genuinely existent. The realm clearly perceived by consciousness is exactly as it is. It is known as it truly is, not a realm established through conceptual speculation that may not be real.

The first five consciousnesses (sight, hearing, smell, taste, touch) perceive form as form, sound as sound, scent as scent, taste as taste, and contact as contact. They do not rely on inference or comparison and are certainly not mistaken. They are purely within this realm.

The sixth consciousness (mind consciousness), when it arises based on the first five—following forms, sounds, etc.—perceives the actual dharmas as they are, without needing to establish names or meanings. Its spontaneous discrimination is one part of this "Directly Perceived Reality."

The seventh consciousness (manas) erroneously grasps the eighth consciousness as its own inner self, establishing the eighth's perceived aspect as its object. Since this is not its true reality, it does not possess this realm.

The eighth consciousness (ālaya) is originally the Tathāgata-garbha, without any realm. It is forcibly seized by the seventh consciousness, giving rise to perceiving and perceived aspects. Although it takes the body and the material world as its "Directly Perceived Reality," fundamentally it has no such realm. Therefore, in the verse, no specific realm is mentioned for the eighth consciousness.

**"Realm of Imputed Substantiality"** arises by attaching to the substance of the four great elements and the five sense objects, establishing this one realm. It is the perceiving aspect born from clinging to the perceived aspect. Calling it "false," there is a substance to which it is attached. Calling it "real," it is fundamentally absent from true, actual dharmas. All inverted delusions are the work of this realm. Relying on its seeming substantiality, one believes, craves, and grasps it, clinging to this substance and deludedly acting, making it坚固难破.

The first five consciousnesses lack this realm because they do not impose conceptual intentions upon sounds, forms, etc.

The sixth consciousness involves "seeming imputed substantiality." Using the mind to grasp the traces (shadow dharmas) left by the first five upon sounds, forms, etc., it establishes appearances that can be desired or rejected. In reality, that substance is not actually "carried along" or affected by our mind. Like a butterfly loving a flower—the flower does not love the butterfly back. Hence it is called "seeming."

The seventh consciousness involves "true imputed substantiality." The eighth consciousness originally has no localized substance. The seventh seizes it and clings to it as its own inner self. The eighth is thereby "carried along" and becomes a graspable realm, forming one's own realm within the cycle of birth and death. Hence it is called "true."

The eighth consciousness, although associated with five mental factors, does not carry along the substance of external objects as its perceiving aspect. Therefore, it does not possess this realm.

**"Realm of Mere Appearance"** is a realm established not based on anything real at all. It has only an appearance, utterly lacking practical reality. Only the sixth consciousness has this realm.

The first five have real objects, so they know things as they are—not mere appearances. The seventh fundamentally has no self-nature. Like having no mirror, there can be no reflection. What it clings to is the actually existent perceived aspect of the eighth, not a mere appearance.

Only the sixth consciousness, regarding past forms, sounds, etc. from the first five—their form gone but their trace remaining—suddenly recalls them, making them vividly appear in the mind. This is called "mere appearance with a basis."

Or, sometimes, through the combination of names and concepts, it establishes a realm—like imagining a rabbit with horns, where a horned rabbit clearly appears, describable and paintable. This is called "mere appearance without a basis."

Half seems real, half is delusion.

"Directly Perceived Reality" is born from the nature of reality. "Realm of Imputed Substantiality" is born from the nature of pervasive conceptualization. "Realm of Mere Appearance" is born from the nature of dependent origination.

Although "Mere Appearance" is not real, it does not, within the mirror, arbitrarily create conceptual intentions, clinging to it as self-nature. Nor does it force things to conform to itself, rigidly establishing boundaries. It is like seeing a reflection in a mirror: one can know the form from the reflection, but one certainly does not seek speech or laughter from the reflection. If one attaches deluded calculations here, one immediately falls into "Imputed Substantity."

Therefore, the sixth consciousness connects with all three natures: from reality arises appearance; from appearance arises imputed substantiality.

**The Three Modes of Cognition**

Measurement is the manifestation of consciousness, where the mind delineates the perceived object as the boundary of its knowing. The object is established within, while measurement is projected outward. The first five consciousnesses measure based on the objects they illuminate; the sixth consciousness measures based on the scope of its reasoning; the seventh consciousness measures based on what it clings to.

**Direct Perception (現量)** The term "direct" carries three meanings: present-moment, immediate, and manifesting reality. - **Present-moment**: It does not rely on past images. - **Immediate**: It is perceived instantly upon contact, without requiring deliberation or comparison. - **Manifesting reality**: Its essence is inherently such, revealing truth without doubt or falsehood.

When the first five sense faculties (眼耳鼻舌身) contact their corresponding objects, they perceive them directly and accurately. This is the present-moment, fundamental perception of form, not dependent on conjecture, free from doubt, and purely of this nature.

The sixth consciousness (意識), only in deep concentration and through subtle investigation of the most refined aspects of form, touches a portion of ultimate truth, which is direct perception. Also, the simultaneous consciousness working in harmony with the first five to clearly perceive actual phenomena constitutes another portion of direct perception.

The seventh consciousness (末那識), clinging to irrational constructs, lacks this mode of perception. The eighth consciousness (阿賴耶識) is merely mistaken by the seventh as having this mode. The eighth is fundamentally the Tathagatagarbha (如來藏); direct perception is not established there, much less inference or false perception. Therefore, the verse only speaks of its nature, not its perceptual objects and modes.

**Inferential Perception (比量)** "Inference" means using various facts to reason about various principles. - Using similarity to infer sameness (e.g., inferring a rabbit is an animal because a cow, also an animal, is similar). - Using dissimilarity to infer difference (e.g., inferring a rabbit has no horns because a cow has horns).

This leads to reliable certainty and is not erroneous in principle. However, the fundamental, true reality does not require inference. This mode arises purely from mental discrimination and calculation, thus only the sixth consciousness possesses it. - The simultaneous consciousness, comparing knowledge from the first five to seek understanding. - The wandering, solitary consciousness, using past experiences to verify present phenomena—often hitting upon truth—also belongs to inference.

The first five senses do not engage in calculation and lack inference. The seventh consciousness persistently clings to defiled attachments, firmly believing and deluded, without doubt, and also lacks this mode. The eighth has no perceptual mode, as clarified previously.

**False Perception (非量)** This is the delusional adherence, treating what is emotionally felt but rationally non-existent as truly mine, firmly self-affirmed, thus feeling as if this perception is reliable and verifiable. The seventh consciousness is entirely of this nature. The perceived aspects of the eighth consciousness are beginningless habitual imprints forming the illusory appearances of body, world, and seeds, defiling the true suchness. The seventh clings to these as valid perception—this is the root of all errors, painting confinement on the ground.

The sixth consciousness has a portion of this: - In the wandering state, a solitary thought suddenly creates an unreal object like "turtle hair" or "rabbit horns." - A portion of dream consciousness. - A portion of disordered consciousness born from wild thoughts, like fantasizing about gold, silver, or beauty, mentally conjuring scenarios of acquisition or theft. - Or when oppressed by intense joy, sorrow, fear, or illness, perceiving all objects as distorted. - Or when clinging to past impressions from the first five senses, hoping to re-encounter them, making those things seem to suddenly appear.

All these are portions of false perception in the sixth consciousness.

The first five senses, seeing color or hearing sound, do not mistake green for yellow or a bell for a drum, thus they lack this mode. The eighth has no perceptual mode, as established before.

**Relation to the Three Natures** - Direct perception is the manifesting shadow of the perfected nature (圓成實性), though not yet the fundamental nature itself. - Inferential perception is formed based on the dependent nature (依他起性). - False perception arises from the imaginary nature (徧計所執性).

**The "Authoritative Teaching" Mode mentioned in the Yogacara texts** Beyond these three, there is the "authoritative teaching" mode. When encountering a Buddha's presence or the enduring Dharma, hearing the true, ultimate teaching and developing faith, one takes that teaching as the measure for one's own consciousness. This mode enters through the sense faculties and combines with consciousness, thus falling within the scope of the three modes. - If hearing the teaching leads to awakening to one's true nature, aligning with the teaching, it is direct perception. - If from words and phrases one reasons, compares, negates, and affirms, it belongs to inference. - If clinging to the literal text gives rise to inverted views, establishing what is not Dharma as Dharma, it belongs to false perception.

This nature refers to the corresponding mental factors within consciousness, which have these three distinctions. Among the three natures of the perceiving aspect, they are all included within the nature of dependent arising, as they all rely on conditions to arise. As for the nature of perfect reality, it is singular and not threefold.

"Good Nature" is the quality that can form the eleven virtuous attributes. "Evil Nature" is the quality that can create the six fundamental afflictions, the eight major and twenty minor secondary afflictions.

"Indeterminate Nature": "Indeterminate" means it has not yet been recorded as either good or evil in terms of cause and effect. It can become good but is not yet good; it can become evil but is not yet evil. It is the initial stirring of consciousness from which all evil and good arise. It is the quality of the fourteen mental factors in the categories of universal, specific, and indeterminate. There are also functional results, such as wearing clothes, eating, farming, and craftsmanship—these results are also indeterminate and arise from the functions of universal and specific mental factors.

This Indeterminate Nature is further divided into two types:

1. **Obscured Indeterminate**: "Obscured" means covered, like sunlight passing through a crack in a tile—though it shines through, it is limited and obstructed on all sides. This nature obscures the vast essence of true suchness. Within the five aggregates, the eighth consciousness clings to self and phenomena as real. Though not yet evil, it is the root of defilement, formed by a portion of erroneous discernment in the seventh consciousness. Evil nature gives rise to afflictions, while good nature gives rise to ignorance. Afflictions arise from ignorance, so the secondary afflictions of the first six consciousnesses are all born from the four fundamental afflictions of the seventh consciousness, which in turn arise from specific discernment. In essence, this nature is originally the unobscured nature but becomes obscured due to confinement—like the sunlight in the crack, which is still full sunlight. Thus, the three natures are generally spoken of as three, not four.

2. **Unobscured Indeterminate**: This is the true suchness that, not abiding in its own nature, becomes the basis for rebirth through conditioning. Though defiled by the seventh consciousness, its essence remains as it is. In the initial stage of universal mental factors, there is awareness but no attachment or discrimination. However, it can become either good or evil and is not yet pure and unstained, like the first ripples on water before it becomes calm.

Only the sixth consciousness fully possesses both good and evil natures, as all good and evil arise from mental fabrication. The first five consciousnesses possess good nature but lack full evil nature because their functions depend on the sense faculties and are not strong enough—like the ten minor secondary afflictions, which arise in the presence of objects but do not linger or form internal poisons like the sixth consciousness, which clings to past and future. The good and evil of the first five consciousnesses also require the cooperation of a portion of simultaneous mental consciousness to fully form. If simultaneous mental consciousness has not yet arisen, and they only merge with the five sense faculties, then the first five consciousnesses possess only the obscured indeterminate nature.

All eight consciousnesses possess this indeterminate nature. In the eighth consciousness, it manifests as the five universal mental factors, not yet falling into good or evil. When the seventh consciousness solidifies, these universal mental factors give rise to specific discernment. When the sixth consciousness arises, these five universal mental factors give rise to all specific and indeterminate mental factors. Flowing into the first five consciousnesses, the universal mental factors give rise to the five specific mental factors.

The universal mental factors are a single nature that runs through all eight consciousnesses, serving as the potential for good and evil. In the eighth consciousness, there is only the initial light of awareness, without obscuration. When it solidifies into the seventh consciousness, this nature naturally becomes obscured.

The seventh consciousness, with obscuration as its nature, further obscures the eighth consciousness, causing it to form karmic seeds that lead to birth and death. It also obscures the first six consciousnesses, forming the root of all evils—the four fundamental afflictions and the eight major secondary afflictions are all formed by this obscured nature.

This obscured nature arises from attachment to phenomena and the notion of "mine," which is the obstacle of knowledge and the manifestation of ignorance. It is the seed of afflictions, not yet the full manifestation of afflictions, so it is called "indeterminate" and not yet judged as evil.

The sixth consciousness is defiled by the seventh consciousness. The first five consciousnesses, established by the seventh consciousness as "mine," each form their own categories of universal and specific mental factors but cannot achieve full integration. All are obscured and cannot return to the unobscured original state of the eighth consciousness.

Only the eighth consciousness is unobscured and indeterminate; all others are obscured. This is the threefold nature seen in the perceiving aspect.

These three natures are the distinctions made by the True Suchness itself. All verbal teachings arise from this verification. The first is the fundamental essence of nature; the second is the function of nature; the third is the defiled transformation of nature. The Consciousness-Only school relies on the dependent arising to verify the perfected reality.

The Perfect Real Nature is the true suchness, the original substance, perfectly complete and fully matured, without any falsehood or speculation. It is not something that appears and disappears in a blink. As it is said: "Only this one thing is real; the other two are certainly not true." This is what the Nature School attains and speaks of—the direct perception of true suchness.

After the transformation of the eight consciousnesses, this nature manifests. The Dependent Arising Nature relies either on objects, sense faculties, language, or meaning, and through mutual dependence, discerns truth from falsehood in phenomena and principles, truly knowing them. This is what the Characteristic School relies upon to establish inference, realizing the principle of cessation within the flow of samsara through inference.

Through this reasoning, there is no error. Although one may not yet directly perceive true suchness, one can rely on this to realize it. From the eight consciousnesses and the five universal mental factors flowing into the sixth consciousness, this nature arises.

The Pervasive Conceptualizing Nature does not rely on true suchness, nor on phenomena or principles. From all worldly inverted appearances, whether similar or dissimilar, it extensively speculates and falsely affirms them as true—this is erroneous cognition. From this arise delusion, arrogance, doubt, and wrong views, forever failing to accord with true suchness. It arises from a portion of distorted wisdom within the defiled nature of the seventh consciousness, flowing into the sixth consciousness.

In the five stages of consciousness-only, only consciousness exists.

All phenomena, from principles to appearances, from good and evil to ordinary beings and sages, are encompassed within the Consciousness-Only school. Samsara is the flow of this consciousness; liberation is returning to stillness within this very consciousness. The hundred dharmas encompass all phenomena, and the five categories organize the hundred dharmas. If not for one's own consciousness, those dharmas would not arise. From the ālaya-vijñāna, the seven consciousnesses emerge, establishing the patterns of delusion and awakening. All appearances arise from perception; perception and appearance both arise from the self-witnessing aspect. When the one disperses, the myriad forms arise—this is why the school refutes the attachment to phenomena or principles.

**1. "The Nature of Consciousness-Only"** The true nature of reality, in a single instant of thought, gives rise to the eight consciousnesses, each serving as a master of mind. - When stored and not yet active, it is the *ālaya-vijñāna* (storehouse consciousness). - When thoughts turn and cling to defilements, it is the *manas* (ego-consciousness). - When activated in the mind, it is the *mano-vijñāna* (intellectual consciousness). - When based on the five superior sense faculties, it becomes the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness.

All are but a single radiance of light within the *tathāgatagarbha* (womb of the Buddha), flowing through the realms according to conditions. Thus, the nature of these eight masters of mind is consciousness-only.

**2. "The Corresponding Mental Factors Are Consciousness-Only"** The eight consciousnesses correspond to mental factors: - The fifth consciousness has roughly thirty-four. - The seventh has eighteen. - The sixth possesses fifty-one. - The first five collectively have about thirty-four.

Each mental factor gives rise to good, evil, or neutral qualities, all functioning through the power of consciousness. They arise in correspondence with their respective consciousness among the eight. Where there is consciousness, there are these mental factors. All mental factors are established and matured by consciousness—apart from consciousness, there are no separate mental factors.

**3. "The Objects of Consciousness Are Consciousness-Only"** Internally, the five sense faculties form the bodily basis and the seed-condition. Externally, the five sense objects and the four great elements (earth, water, fire, wind) form the material world and a portion of the mental objects, creating the perceived environment—the condition of space and illumination.

Consciousness arises depending on these, interacting with the sixth, seventh, and eighth consciousnesses as mutual conditions, giving rise to discrimination, defilement, purity, and intention. The four conditions (causal, objective, immediate antecedent, and predominant) and the condition of cessation-before-arising are not separate from consciousness. There are no external objects to be perceived apart from consciousness—all are formed and sustained by consciousness. Perception establishes appearances, and appearances give rise to perception, like bundled reeds leaning against each other.

If eye-consciousness does not function, there are no colors like blue or yellow to be perceived. The other ten sense objects follow this principle. For example, the beautiful women Mao Qiang and Li Ji: birds see them and fly high, fish see them and dive deep—because consciousness differs, the perceived object differs. Thus, earth, water, fire, wind; colors, sounds, smells, tastes, touches; and a portion of mental objects—all names, meanings, functions, and sensations that give rise to consciousness—are but reflections appearing within consciousness.

**4. "The States of Consciousness Are Consciousness-Only"** These are the twenty-four dissociated forces, each occupying its own state, not divisible into the eight consciousnesses. For example, another person’s consciousness does not correspond to one’s own eight consciousnesses. Yet, because the *manas* clings to defilements and obstructs the emptiness of self and phenomena, distinctions arise between corresponding and non-corresponding dharmas. In reality, all are unified in the true nature, without difference or sameness. It is only due to the discriminations of consciousness that we judge some as “not corresponding” to us. (The twenty-four are detailed in the *Vijñapti-mātratā-siddhi*.)

**5. "The True Nature Is Consciousness-Only"** The six unconditioned dharmas are not within the realm of ordinary consciousness—they are the true nature of reality. Yet, the true nature flows and transforms into the eight consciousnesses, and consciousness, upon cessation, returns to the true nature. It is like turning the palm of a hand: the back and the front appear different, but the hand itself is unchanged. Thus, the four wisdoms are also consciousness-only, as are the two obstructions.

When there is obstruction, it obscures the true nature. With obstruction, wisdom becomes ordinary consciousness; without obstruction, ordinary consciousness becomes wisdom.

"The Affliction of Disturbance" is formed by the attachment to self. The seventh consciousness grasps the eighth consciousness as its inner self, causing the pervasive mental factors to become tainted and flow into the first six consciousnesses, giving rise to all kinds of unwholesome actions. Thus, with the anxiety of gain and loss, one not only torments oneself but also harms all sentient beings. This affliction is rooted in the greed and delusion of the seventh consciousness, extending to the first six consciousnesses where anger arises and grows, along with the twelve lesser and intermediate defilements.

"The Affliction of Ignorance" is formed by the attachment to phenomena. The seventh consciousness clings to the perceived aspect of the eighth consciousness as its own perceiving aspect, giving rise to a discriminating wisdom that establishes what is not the Dharma as the Dharma. Thus, what is known becomes an obstruction, and this obstruction further obscures true knowledge, leading to the loss of profound insight. This affliction is rooted in the pride, wrong views, and a portion of delusion of the seventh consciousness, flowing into the sixth consciousness where arrogance and doubt arise and grow, along with the eight major defilements and a portion of the intermediate defilements—shamelessness and lack of remorse. Only the first five consciousnesses are free from this, for although the knowledge of the first five consciousnesses is but a glimmer of light, their nature is the direct perception of reality, free from false discrimination.

These two afflictions—the attachment to self and the attachment to phenomena—each have two aspects.

The attachment to self and phenomena—these two attachments are originally absent in the eight consciousnesses. From their arising onward, the seeds of the eighth consciousness give rise to the active functioning of the seventh consciousness, which then taints the sixth consciousness. From the two hindrances of self and phenomena arise arrogance, doubt, wrong views, and other active afflictions, giving rise to false distinctions between self and non-self, right and wrong phenomena. These deluded discriminations flow into the simultaneous consciousness of the first five senses, increasing greed, anger, and ignorance until the stage before the first ground, when the provisions are fully gathered. Upon entering the Path of Seeing, the sixth consciousness initially transforms, and the two attachments no longer arise actively. Thus, the sixth verse says: "At the initial mind of arousal, the Joyful Ground," and the seventh verse says: "The initial mind of Supreme Joy is the nature of equality." The seventh consciousness is the root of discrimination, while the sixth consciousness is its active manifestation. These two attachments arise in the sixth consciousness, are sustained by it, and are extinguished through it. By skillfully applying the contemplative method, one sees clearly that these two attachments are fundamentally unreal, merely arising from the coming together of causes and conditions. Thus, one is liberated from entanglement, and ignorance, afflictions, and coarse appearances no longer arise.

The "innate clinging to self and phenomena"—these two types of clinging have existed since beginningless time. Through the defilements of the seventh consciousness, they manifest and accumulate as seeds in the eighth consciousness, lying hidden and subtle, forming the root of birth and death. The seventh consciousness confines a single spark of light as the perceiving aspect of the eighth consciousness, which then relies on the body, senses, and the external world to form the perceived aspect of the eighth consciousness. Clinging to the perceiving aspect as an inner self—unable to break through boundaries, regarding the body and senses as tools, even to the point of thinking, "I will attain enlightenment, I will realize nirvana"—all this is clinging to self. Relying on the perceived aspect to establish realms—even knowing there are teachings to realize, a Buddha to learn from—all this is clinging to phenomena. These two clingings cannot be eradicated in the stage of seeing the path. In that stage, through the contemplations of emptiness of self and emptiness of phenomena, the manifest obstructions are subdued. Yet, the one who contemplates is still the self, and what is contemplated is still phenomena. They have existed since before birth, like shadows following a form. Even if sunlight, moonlight, or lamplight temporarily dispels them, the form remains, and the shadow persists in darkness. They do not arise from the sixth consciousness, nor do they transform through it. They cannot be severed by contemplation alone. It is only in the stage of cultivation that, through practice and the dissolution of conceptual understanding, they gradually mature. Upon reaching the immovable stage, where no effort is required and there is no self to contemplate, the clinging to self is destroyed. Yet, there is still a path to cultivate and a Buddha to learn from—the clinging to phenomena remains. Only after the diamond-like stage, when the seeds of the eighth consciousness are fully relinquished, is the clinging to phenomena purified. Even then, the great light cannot yet fully manifest, gathering all realms into a single wisdom. Subtle clinging to phenomena still remains, preventing entry into diverse realms and unifying the four wisdoms into one. Only when the wheel of suffering in the three realms ceases, upon reaching Buddhahood, endowed with the four unimpeded wisdoms, is the innate clinging to phenomena utterly and completely extinguished.

The division refers to the extent of realization each of the eight consciousnesses attains at their respective stages. The first two parts are not realized, nor are the last two; the third part cannot realize the fourth. Anhui established three parts, while Huofa added the fourth.

The "seeing aspect" is that which can see; the "appearance aspect" is that which is seen. However, only when there is the ability to see can there be something seen. What is seen is not the true reality; because I can see, I take it to be real. When seeing differs, appearances also differ. For example, a rakshasa sees rain as knives, and thus the rain takes on the form of knives. Therefore, these two aspects are like the two horns of a snail: together they are one, apart they are two.

In the eighth consciousness, the mental factors of attention, perception, and thought constitute its seeing aspect. The objects of contact and sensation—the four great elements and the six sense objects—are its appearance aspect.

The seventh consciousness takes the attention, perception, and thought of the eighth consciousness, along with the wisdom arising from specific conditions, as its seeing aspect. It grasps the pervasive and luminous nature of the eighth consciousness as something that can be clung to as real, and this becomes its appearance aspect.

The sixth consciousness takes its own pervasive, specific, and indeterminate mental factors as its seeing aspect, and the erroneous cognition of the seventh consciousness, along with the direct perceptions of the first five senses and their objects, as its appearance aspect.

The first five consciousnesses take the fleeting, immediate awareness that merges with simultaneous mental consciousness as their seeing aspect, and the five physical sense organs along with the objects of sight, sound, smell, taste, and touch as their appearance aspect.

The "self-witnessing aspect" is that which does not give rise to seeing, does not rely on appearances, yet inherently possesses the capacity to witness. Only the eighth consciousness, the mind-king, possesses this; it is the master of both seeing and appearance. The first seven consciousnesses lack this.

The "witnessing of the self-witnessing aspect" is the illumination of true suchness wisdom, knowing that the eight consciousnesses are none other than the Tathagata-garbha. It realizes the cause of the arising and ceasing of the mind-king of the eight consciousnesses. Only the ninth consciousness, the pure white consciousness, possesses this aspect. From the perspective of verifying the truth of the eight consciousnesses, it is called the pure white consciousness; from the perspective of illuminating all seeing and appearance, it is called the great perfect mirror wisdom of the five sensations.

The eight consciousnesses, when influenced by external conditions, manifest these five distinct effects on body and mind.

"Worry" is the mind being oppressed before adversity arrives. "Delight" is the mind rejoicing before favorable circumstances are attained. "Suffering" is adversity oppressing the body. "Pleasure" is favorable circumstances bringing joy to the body. "Equanimity" is neither oppression nor joy.

If one responds to all conditions as they arise, worry, delight, suffering, and pleasure no longer apply— this is called equanimity.

Among the first five consciousnesses, there are only suffering, pleasure, and equanimity. Worry and delight do not involve the body, so they are absent in the seventh and eighth consciousnesses. Worry, delight, suffering, and pleasure are never experienced there— only equanimity pervades all, as no distinctions are made.

In the sixth consciousness, worry and delight are most intense. Though suffering and pleasure reside in the body, the mind also experiences them. If one responds to conditions as they arise, even with deep contemplation, no suffering or pleasure is seen, and no worry or delight arises— this is equanimity.

The sixth consciousness fully encompasses all three realms and nine stages of existence.