If
we do not have in ourselves the Buddha mind, then where are we to seek Buddha?
INTRODUCTION:
The Yogacara school, also known as the "consciousness-only"
school, is a fourth century outgrowth of Mahayana Madhyamika Buddhism. The Yogacaras,
"by establishing a systematic presentation of mind,...a world-view based
on their three-nature theory...and...a path system..." of Buddhist practice,
conceived a new philosophical system that "brought Mahayana thought to its
full scope and completion." Yogacara itself is not a specific meditative
practice, but is meant to be applied as a descriptive tool to understand situations
of action and intention. The final goal is the complete clarification of consciousness
into wisdom. As Harvey says: The intention of the school...is not to propound
a mere philosophical viewpoint, but to develop a perspective which will facilitate
enlightenment. This paper is intended as a simple survey of Yogacara. Its purpose
is to give a general schema and overview of Yogacara with a minimum of doctrinal
analysis. Therefore, details of Yogacara history and the context of its development
have not been included. Sanskrit terms also have been avoided, except where there
is no equivalent term in English. The paper is divided into numbered sections
which describe the components of Yogacara theory. Since the components of Yogacara
are like blocks that together make a unified structure, their order within the
paper is arbitrary (ideally you should read all the sections simultaneously).
The components are presented beginning with the simplicity of enlightenment through
the increasing complexity of the process of consciousness. Terms, or components,
not previously explained or defined are followed by a number in brackets [ ] that
indicates a section with more information.
1/ THE MIND OF ENLIGHTENMENT
The
purpose and goal of human life is to reach enlightenment. Yogagcara considers
enlightenment a state of True Suchness, or Thusness, meaning that it is the ultimate
nature of all things. In reality enlightenment is the only truly existent state.
In the perfect clarity of enlightenment there is total awareness and complete
understanding. There is no discrimination between inside and outside, or internal
and external. In enlightenment there is only the singular total truth of unity,
which subsumes the "I" of the ego-differentiated self. After enlightenment
the mind's process of seeking outside itself ceases, as does the process of sending
energy out (in the form of attachments to the external conditional world). Rather,
the mind is now contemplative absorbing energy for the benefit of itself and humanity,
like a flower absorbing the rays of the sun.
2/ ENLIGHTENED WISDOM
Although
the enlightened mind is one, it is useful to classify its activities into four
types of enlightened wisdom which are the functions of the Buddhic mind. These
reflect the transformation of the eight consciousnesses [8] into fundamental wisdom
[3] : 1. The five perceptual consciousnesses [13] become the wisdom of Successful
Performance. "This wisdom is characterized by pure and unimpeded functioning
(no attachment or distortion) in its relation to the (sense) organs and their
objects." 2. The sixth consciousness [10] becomes the wisdom of Wonderful
Contemplation which "has two aspects corresponding to understanding of the
emptiness of self and of the emptiness of dharmas [7]." With this wisdom
the Buddha knows all dharmas, without distortion or obstruction, and, in that
way knowing the mental and physical condition of all beings,...[can] teach them
most effectively." 3) The seventh consciousness [9] becomes the wisdom of
Equality. which "understands the nature of the equality of self and other
and of all beings." 4) The eighth consciousness becomes the Great Mirror
wisdom. This wisdom reflects the entire universe without distortion. Although
the four wisdoms do not manifest completely until enlightenment, aspects of Wonderful
Contemplation and Great Mirror wisdom begin to function in a lesser degree before
enlightenment.
3/ THREE BUDDHIC BODIES
The Buddha is said to have three
bodies. Only the third, the Dharma body, is real. The Transformation and Enjoyment
bodies are emanations of the Dharma body, and are relative expedient bodies corresponding
to unenlightened consciousness. 1) The Transformation body, also called the Body
of Self Mastery, refers to a physical body in the phenomenal world. This body
is necessary for the Buddha to teach humanity the path to enlightenment. The Wisdom
of Successful Performance is employed in this body so the Buddha can "function
perceptually within that body." 2) The Enjoyment body is a luminescent, subtle,
limitless form that the Buddha uses to teach Bodhisattvas, the beings at the final
stage prior to enlightenment. There are many Enjoyment bodies, each having a heaven,
or Pure Land, outside the normal world system, where "it is easy to hear
and practice the dharma." The wisdom of Equality corresponds to this body.
3) The Dharma body has two aspects: a) The knowledge body, which is the inner
nature shared by all Buddhas, manifests as omniscient knowledge, perfect wisdom,
and the highest spiritual qualities. b) The self-existent body representing the
ultimate nature of reality, thusness and emptiness. It is the transformed storehouse-consciousness
[8] and is the body that is realized on attaining enlightenment. This body is
equated with Great Mirror wisdom.
4/ THREE WISDOMS
1) Before enlightenment
there is only applied wisdom which is discursive and is used in the everyday world.
Once this knowledge is focused towards enlightenment, it becomes a preparation
for acquiring fundamental wisdom. In the state of enlightenment there is only
pure wisdom which has two aspects; fundamental wisdom and subsequently-attained
wisdom. 2) Fundamental wisdom is the foundation. It is insight without distinction-making
and is non-discriminative, so it is knowledge without subject/object duality.
This is wisdom that is beyond words and concepts; it is pure contemplation that
knows True Suchness is the basis of reality. Fundamental wisdom brings forth:
3) Subsequently-attained wisdom is a pure form of knowledge that flows out
of non-distinction making, so it is "purified mundane knowledge." This
is an expedient wisdom that can analyze dharmas without becoming attached, so
it can "eliminate confusion about phenomena..." Although this discriminative
knowledge is at a lower level than fundamental wisdom, it is used by the Buddha
for the purpose of benefiting others; all the Buddha's teaching is attained wisdom.
This kind of wisdom explains how, in enlightenment, a person can still deal with
relative appearances in the everyday world.
5/ CONSCIOUSNESS
Consciousness
is awareness of a "self". The fundamental doctrine of the Yogacara school
is "that all phenomenal existence is fabricated by consciousness." Consciousness
is the basis of all activities from birth to attaining enlightenment; "...all
is based upon the coming into being and the ceasing to be of consciousness, i.e.,
of distinctions in the mind." Consciousness is the distinction making activity
of the mind, both in making and having distinctions, including the states we consider
the conscious as well as the unconscious. Consciousness, in making distinctions
between self and other, becomes the subject which treats everything else as object.
Consciousness itself is real. It exists as a series, or stream, of successive
momentary awareness of events, each immediately replaced by consciousness in the
next moment. Consciousness "has no substantiality ...and is dependent on
the consciousnessof the preceding instant."
Since everything, until the
attainment of wisdom in enlightenment, is consciousness, all objects in the external
world are just "representations" in our consciousness. Since everything
is just an aspect of consciousness, all phenomenal existence is without intrinsic
nature . Therefore, the "I" is illusory and there is no "self"
to be found; everything is just a phenomenon of consciousness. Eventually, consciousness
that is attached to these representations and makes distinctions has to be clarifiedinto
wisdom which is free of all attachments.
There is nothing separate or independent
from consciousness. The world is our perceptual construct and an analysis of the
unenlightened mind will show different levels of perception which are based in
a storehouse consciousness [8] containing the karmic seeds [6] of former actions.
6/ KARMA
The result of our intentional actions is karma. The consequences
of these actions remain as traces or seeds planted in the storehouse consciousness.
These seeds germinate over time and generate more seeds. Therefore, our lives,
are driven by past actions which compel us to decisions about future actions.
The theory of karma accounts for the "continuity of personality through death,
or unconsciousness..." Once a seed produces its fruit, it is used up. However,
new seeds come to fruition in each moment. Until the time of enlightenment, while
we continue to believe in the reality of our perceptual framework, this process
"...creates seeds that will ripen into further delusion."
Because
of the similarity of karmic seeds, and the corresponding delusions they produce,
our perception of the world matches that of other people. Consequently, in our
samsara (the cycle of existence and rebirth that is the cause of suffering), we
are usually in agreement with others about the external sensible world. We also
experience interaction via our streams of mental phenomena, since one person's
mental representations can effect those of another.
The karmic process has
three stages: 1) Giving rise to delusion has one root in the sixth consciousness
[10], whose actionslead to activity and therefore karma. 2) Creating karma involves
planting seeds in the eighth consciousness [8]. The ongoing cycle of life, death,
and rebirth draws the eighth consciousness back into the six levels of existence
[15]. 3) Finally, undergoing retribution is the germination of karmic seeds; we
reap what we have sown.
7/ DHARMAS
"Dharmas are the ultimate factors
that support 'existence'...." They are basic interdependent patterns within
the overall nature of reality. Each dharma is a mental-construct with a specific
process that consists of a stream of momentary events. Dharmas are attachments
to an illusory reality. In terms of process and events dharmas interact with all
eight consciousnesses.
Yogacara posits one hundred dharmas, which can be categorized
according to the three natures [14], since dharmas lack any real self-existence.
There are five categories of dharmas (in descending order): First; the eight mind
dharmas are supreme and manifest as the eight consciousnesses. Second; the fifty-one
dharmas interactive with the mind supplement the mind dharmas and are subdivided
into six categories: 1) five universally interactive (attention, conceptualization,
etc.), 2) five particular states (desire, concentration, etc.), 3) eleven wholesome
(faith, shame, renunciation, etc.), 4) six fundamental afflictions (greed, anger,
etc.), 5) twenty derivative afflictions (deceit, jealousy, torpor, lack of shame,
etc.), and 6) four unfixed (sleep, regret, etc.). The afflictions and wholesome
dharmas represent further categorizations of distinctions in the sixth consciousness.
Third; the eleven form dharmas (sounds, flavors, objects of touch, etc.) are shadows
of the first and second categories. Fourth; the twenty-four dharmas not interactive
with the mind (time, birth, distinction, etc.) are positions not found in the
first, second, or third categories. Fifth; the six unconditioned dharmas (empty
space, extinction of feeling, thinking, etc.) are dharmas revealed by the first
four categories.
The realization that all dharmas are nothing but mental-constructs
is an essential step on the path to enlightenment. In that final state the wisdom
of Wonderful Contemplation "understands without distortion the individual
and universal dharmas...."
8/ EIGHTH CONSCIOUSNESS
In Yogacara theory
everything is "mind only" and this consciousness is divided into eight
sections. The principal part of consciousness is the alaya or "storehouse
consciousness" which is the basis of the seven other consciousnesses. All
eight comprise the mind dharmas and the fifty dharmas that interact with the mind.
The alaya consciousness is also known as the "repository of impressions."
From the alaya arise all of our ideas of self, ego, and their respective functions
in the external world. If the alaya is imagined as a vast ocean, then the seven
other consciousness are waves on its surface. The seven are not separate from
the eighth, nor do they disturb the stillness of its depths; all eight are essentially
one.
The eighth consciousness is "beyond the dualisms of subject and
object, or existence and non-existence," so it does not have any purposive
activity and is unaware of objects. Since it does not make distinctions, and is
neither good or bad, the eighth consciousness is said to have the state of equanimity.
The alaya consciousness is the "karmic" storehouse which contains
seeds generated by our unenlightened actions. Although it does not create karma,
the alaya functions as the subject of retribution for past intentional activities.
The process of ripening of seeds, thinking, and perception of objects is all subjective
and "neither the process nor its results have any real existence." Because
of the "...karmic activity of the seven consciousnesses" the alaya continues
developing karmic seeds which, in their fruition, influence future attachments
and activities via the three realms [16] and the nine grounds [17].
Final
freedom from the samsaric process occurs when all "the defiled seeds are
replaced by pure seeds created by pure deeds." The alaya also contains "intrinsically
pure seeds" which are the source of our motivation towards enlightenment.
Upon enlightenment the eighth consciousness becomes empty of ripening seeds and
is transformed into the Great Mirror wisdom.
The alaya has two divisions;
the perceiving (the subject) and the perceived (the object). The former is linked
to the seventh consciousness [9], while the latter is linked to the sixth consciousness
[10] and the five perceptual consciousnesses [13]. When the perceived division
is transformed during enlightenment it becomes subsequently-attained wisdom [3].
9/ SEVENTH CONSCIOUSNESS
The seventh consciousness obscures a person's true
nature with the ego concept of "I". It is also known as the "defiling/transmitter
consciousness" because it is the home of the illusory "...ego individuality
with which it defiles the first six consciousnesses..." by obscuring them
with its concepts of self. The seventh consciousness also defiles the eighth consciousness
by attributing to it characteristics of a real "self" that exists in
space and time.
The seventh's mode of knowledge is fallacy [11] caused by
its innate attachments [21]. Since the seventh consciousness bases its decisions
on relative, defiled knowledge from the dharma of judgment, it is built on false
assumptions which give it four types of delusion; pride of self, self-love, self-delusion,
and self-conceit. It also supports the eight major-grade derivative afflictions
(laziness, distraction, lack of faith, etc.).
10/ SIXTH CONSCIOUSNESS
Cognition and perception take place in the sixth consciousness. The sixth, along
with the five perceptual consciousnesses [13], perceives worldly phenomena. The
sixth takes "manifestations of the five aggregates (the five "heaps"
of dharmas) as object...[and] generates various non-continuous concepts of self."
This process also includes its interaction with the fifty-one dharmas interactive
with the mind.
The sixth consciousness distinguishes between good and evil
and makes moral determinations about the input of the five perceptual consciousnesses.
It also uses the dharmas of the basic and subsidiary afflictions along with the
three natures [14] and the three modes of knowledge [11] which pervade the three
states [12]. In these processes the sixth consciousness creates karma by its examination
and decisions which then lead to physical activity.
In the eighth ground [17]
"the sixth's...attachment to the perceiver division of the eighth...consciousness...is
abandoned, so there is no longer attachment to self, only dharmas."
11/
THREE MODES OF KNOWLEDGE
Distinction making, which is used by the sixth consciousness,
involves subject and object. The subject has three types of knowledge: 1) Direct
veridical perception, functioning with the five perceptual consciousnesses, gives
a truthful picture of reality, for example: The apple is red.
2) Inference
is assumptions based on perception: The apple will taste good.
3) Fallacious
knowledge is our dreams, imaginings, and hallucinations: This apple will cure
my dandruff.
12/ THREE KINDS OF STATES
The second part of distinction
making, refers to the objects of perception:
1) The natural state is perceived
aspects of consciousness undistorted by attachments to self, others, or dharmas.
This stateis unconditioned by mental causation and corresponds to the perceptual
consciousnesses, for example: You see a dog.
2) State of solitary impressions
refers to imagined categories in the sixth consciousness: It is a good dog.
3)
State of transposed substance are the distortions of false thinking generated
by the concept of "self": The dog likes my good vibes.
13/ PERCEPTUAL
CONSCIOUSNESSES
The fifth through first consciousnesses are the perceptual
consciousnesses. They comprise the visual, auditory, olfactory, gustatory, and
tactile senses. These senses arise from the perceived division of the eighth consciousness.
Each organ of perception has two parts: 1) its physical substance (eyes, ears,
nose, tongue, or body) and the nerves connecting it to the perceived division
and 2) its mental component. They can appear in any order or all at once, depending
on the situation; for instance, an illness or shock can stop their operation.
The five perceptual consciousnesses interact with the thirty-one dharmas interactive
with the mind and work in conjunction with the sixth consciousness which processes
their input to construct a mental picture of reality. After perceptions from the
first five consciousnesses are assimilated in the sixth consciousness, they are
introduced into the seventh consciousness, which puts these cognitions into the
eighth as though the latter were a real "self". This continual process
plants more karmic seeds in the eighth consciousness.
None of the five perceptual
consciousnesses contain the potential for making moral distinctions, so they are
of indeterminate nature [19]. All five function on the first of the nine grounds,
while eyes, ears, and body also occupy the second ground. None of them arise after
the second ground - the first dyhana [17]. The five perceptual consciousness are:
Fifth consciousness: This is consciousness of the body, or tactile feeling.
It perceives through contact, i.e.; touch.
Fourth consciousness: Tongue consciousness
or tasting also perceives through contact. After the second ground this perception
ceases to function.
Third consciousness: Nose consciousness, or smelling,
perceives through contact. After the second ground this perception also ceases.
Second consciousness: Ear consciousness or hearing perceives at a distance.
First consciousness: Eye consciousness or seeing perceives at a distance.
14/ THREE NATURES
The theory of the three natures is one of the central
concepts of Yogacara philosophy. Although there is just one world it can be perceived
in three ways, hence three natures also known as the "three characteristics".
The three natures are a perspective on experience "...both a type of real
or supposed knowledge, and a degree of reality that this knowledge relates to."
All three natures are involved in direct perception and "...represent all
states of entities without exception."
1) The imaginary nature is constructed
of subject/object discriminations. It is the nature that accepts the reality of
the "self". In Yogacara theory all objects, internal and external, are
constructs which only exist as part of our awareness, so their nature is imaginary.
There is no reality in this nature, it is just illusion. This nature accepts the
validity of the illusory, i.e., that happiness depends on having a new car. The
imaginary nature believes in the reality of the the water in a mirage.
2)
The other-dependent or interdependent nature is the basis from which the imaginary
nature arises and the perfected nature appears. The other-dependent nature is
produced by "...the flow of changing mental phenomena...that arise from causes
and conditions." These dharmas are real (as conditional things), but "because
we impose an imaginary 'self-existence' upon our experience of them, we come up
with distorted images...[of] things...." This causes suffering (samsara),
since our mental constructs do not match reality. The other-dependent nature is
the mirage itself.
3) The perfected or fulfilled nature is the ultimate nature;
the only one that is absolutely real. However, it is "...neither the same
as, nor different..." from the other-dependent. The perfected nature is devoid
of duality and sees the world as "representation only". Since it is
always exactly the same, it is the "thusness" of all. The perfected
nature knows it is seeing a mirage.
To see the inter-relationship of our mind
processes (i.e.; the other-dependent nature) as being without real objective qualifications
of their own (imaginary nature) is to be enlightened (perfected nature). Once
the false concept of "I" and "object" is removed, the result
is "things-as-they-are", which is nirvana.
15/ SIX LEVELS OF EXISTENCE
Depicted as the wheel of existence, the six destinies, or the Wheel of Becoming,
these are the possible types of reincarnation:
1) Gods - residing in heaven
2) Asuras - spirits or titans
3) Humans
4) Animals
5) Hungry ghosts
- spirits of suffering
6) Beings in hell
16/ THREE REALMS
The distinctions
made by the sixth consciousness cause the manifestation of the six levels of existence
in the three realms:
1) Realm of Desire
2) Realm of Form - the four dhyanas
3) Formless Realm - four samadhis [17]
17/ NINE GROUNDS The nine bodhisattva
grounds are stages, within the three realms, of spiritual attainment:
REALM
OF DESIRE
First ground: This is the phenomenal world which includes the destinies
of the six levels of existence and the six desire "heavens".
REALM
OF FORM
Second ground: The Joyful Stage of Leaving Production is the first
dhyana, a level of deep awareness, contemplative calm, and one-pointed concentration.
The four dhyanas are meditative techniques which produce a state of mental emptiness
(samadhi). This is the first formal level on the path to enlightenment and is
marked by happiness, joy, clear reasoning, and the state of investigation and
examination.
Third ground: The Joyful Stage of the Arising of Samadhi is the
second dhyana of joy and pleasure, but now free of investigation and examination.
At this stage sexual desire has ceased.
Fourth ground: The Stage of Wonderful
Bliss of Being Apart from Joy is the third dhyana of happiness and equanimity,
but now without joy.
Fifth ground: The Stage of Renouncing Thought is the
fourth dhyana which is the purity of equanimity without pain or pleasure.
FORMLESS
REALM
The Four Stations of Samadhi, or emptiness:
Sixth ground: Infinite
Space. Meditation with characteristics was used until this point but now meditation
without characteristics becomes predominant, and continues in the next three grounds.
Seventh ground: The Far-Reaching Ground or Infinite Consciousness. At this
level the seventh consciousness breaks its attachment to the eighth consciousness
as being the "self" and is transformed into the wisdom of Equality.
In the first through seventh grounds, "...the sixth and seventh consciousnesses
[are being] transformed into their respective wisdoms."
Eighth ground:
The Unmoving Ground or Nothing Whatsoever. Here all outflows "from the sixth
and seventh consciousnesses [stop]... and the wisdom of Wonderful Contemplation
proceeds spontaneously...."
Ninth ground: Neither Cognition nor Non-cognition.
In this ground is the samadhi of the extinction of feeling and cognition.
18/
THREE KINDS OF FEELING
These three typify the basic emotional and perceptual
experiences we undergo, so they are an "analysis of experiential effect."
Any experience must fall into one of these categories:
1) Pleasure 2) Pain
3) Neutral feelings
19/ THREE MORAL NATURES
The activities of the sixth
consciousness can be characterized as having one of the three moral natures which
are "an analysis of causal activity" and change from moment to moment.
1) If an action is beneficial it is considered to be wholesome. It is the
result of the fruition of "good" karmic seeds from wholesome activity
in the past. Wholesome activity is accompanied by the eleven wholesome dharmas.
2) The opposite is true for unwholesome action; it will generate further unwholesome
seeds, so "...the dharmas of affliction arise in conjunction with it."
3) Indeterminate actions are neutral; they are neither beneficial nor not
beneficial. These actions are found in the five perceptual consciousnesses.
20/
THE PROCESS OF CONSCIOUSNESS
Enlightenment is not achieved through only "conceptual
understanding." Since everything prior to wisdom is consciousness, enlightenment
requires an internal transformation of consciousness. Initially, if we can begin
to distinguish that there is a difference between the constructs of the relative,
conditioned mind and the pure, absolute enlightened mind, then we can "...leave
the former and dwell in the latter." For to "...ascend to the wisdom
of enlightenment necessitates negating samsaric reality, while aspiring to the
nirvanic ideal."
The process of the transformation of consciousness is
threefold:
1) The seeds of past actions automatically ripen into the form
of mental phenomena which we believe to be external events. This is the retribution
process that occurs in the eighth consciousness. The ongoing sprouting of karmic
seeds gives us belief in the "reality" of our senses, of our body, and
the external world which we "know" via a process of five mental operations:
1) the connection between the exterior object and the sense organ, 2) the mind
focusing on the object, 3) our experience of the object, 4) recognizing and categorizing
the object, and 5) making a judgment about the object.
2) The seventh consciousness,
which deals with cognition and mentation, believes in a "self" represented
by the eighth consciousness. Since the eighth contains all the seeds, the seventh
takes it as its object.
3) The six other consciousnesses are responsible for
perception via the five modes of perception and their mental assimilation.
21/
TYPES OF ATTACHMENT TO SELF
We have attachments to self and to dharmas which
create obstacles that prevent realization. Attachments are divided into two types:
1) Innate attachments are present at birth. They are subtle and exist in all
sentient beings. Innate attachments are found in both the sixth and seventh consciousnesses.
When the state of no outflows (enlightenment) is reached innate attachments are
eliminated.
2) Distinguished attachments are learned. They are less subtle
and more obvious than innate attachments and come from the distinction making
process of the fifth and sixth consciousnesses.
22/ FIVE STAGE PATH
Yogacara
recognizes a five stage process, or path, to enlightenment:
1) Resources,
or gathering provisions, is the stage of subduing the phenomenon of duality based
on learned attachments toself and dharmas. This helps us see our life experience
with increased understanding, so we can act in ways that lead us in the direction
of enlightenment. By applying Yogacara theory to everyday activities we can replace
subjective concepts with more objective information about consciousness. In this
stage, and the next, applied or provisional wisdom, which is dependent on mental
constructs, is utilized. For example, the dharmas of resolution (remorse and shame)
and the dharmas interactive with the mind help us deal with our conditioned nature.
2) Application is the stage of using meditations to enter into the four dhyanas.
This process is completed when the seeds in the eighth consciousness, that ripen
into concepts of subject and object, are eliminated. Neither in resources nor
applicationis there a manifestation of pure wisdom.
3) Vision is the beginning
of the transformation of consciousness into wisdom. This process begins with entrance
into the first of the nine Bodhisattva grounds where conditional applied wisdom,
that is dependent upon distinctions, is gradually superseded by fundamental and
attained wisdom.
4) Meditational development covers the eight remaining grounds
while eliminating all the seeds of the innate attachments to self and to dharmas.
In the second through seventh grounds all three types of wisdom are still used;
applied wisdom to deal with attachments still present, subsequently-attained wisdom
in meditation that have characteristics, and fundamental wisdom in meditations
without characteristics. In the last three grounds just fundamental wisdom (in
meditation) andsubsequently attained wisdom (for actions) are utilized.
5)
Perfection is the final stage of completion. There one resides in the state of
contemplation of pure wisdom and enlightenment.
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