The Shastra on the Door to Understanding the Hundred Dharmas

DHARMA TALK 1– PREFACE, INTERPRETATION OF TITLE & MIND DHARMA – 8 CONSCIOUSNESSBY MASTER JINGLIAN

To all honourable ones and laypeople present today:

Our talk today is about The Shastra on the Door to Understanding the Hundred Dharmas (大乘百法明门论). Where did this Shastra originate from? This Shastra is an excerpt from Yogacharyabhumi Shastra (瑜伽师地论). How and why did this excerpt come about?

In the beginning, Asanga (无着) Bodhisattva compiled Maitreya Bodhisattva’s teachings of the 84,000 Dharma-doors into 660 dharmas. Concerned that 660 dharmas are still too vast and complicated for the people of the future, Vasubandhu (天亲 or世亲), “Heavenly Relative,” Bodhisattva selected the one hundred most important leading Dharmas from the Yogacharyabhumi Shastra’s 660 dharmas and condensed them into The Shastra on the Door to Understanding the Hundred Dharmas (百法). Who is Vasubandhu (天亲 or世亲)? Vasubandhu is a Sanskrit word which means " Heavenly Relative" or “Wordly Relative” (天亲 or世亲) and both names refer to the same Bodhisattva. Which era was he from? Vasubandhu Bodhisattva was born nine hundred years after Buddha's Nirvana, in Fuluo(富罗) city of Gandhara (犍駄剌国) in North India . He is the second son of the country’s State Preceptor, Brahmin Śakra / Sakka and his elder half-brother is Asanga (无着) Bodhisattva. Both brothers are very famous.

Vasubandhu Bodhisattva took on a monastic life at a very young age. He was well-versed in the Sutra, Vinaya and Shastra (the three forms of Tripitaka经律论三藏) of Hinayana (Smaller Vehicle). One of his famous works is The Abhidharmakośakārikā or Verses on the Treasury of Abhidharma《阿毗达磨俱舍论》or in short Abhidharma-kośa 《俱舍论》in Sanskrit. He was so proficient in the teachings of the Hinayana and naturally developed attachment to its doctrines as being the most exact. This attachment caused him to slander the teachings of Mahayana (Great Vehicle大乘).

This went on for quite some time and his elder brother, Asanga (无着), was worried for him as the slandering of the Great Vehicle constitutes severe karma. Asanga tried many ways and means to introduce him to the doctrines of Mahayana but to no avail. One day, Asanga secretly placed a book about Mahayana teachings on Vasubandhu’s table.

With the ripening of conditions, Vasubandhu read the book and was astonished by the profoundness of its teachings. He exclaimed in praise, “Such teachings are indeed rare and more profound, exact and perfect than Hinayana.” Then he thought, “I have slandered the teachings of the Great Vehicle for so long and

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therefore I must atone for such severe wrongdoings.” Repenting aloud, he said, “Since I have used my tongue for slandering, now I should cut off my tongue.”

At that time, Asanga stopped him and advised, “Cutting off your tongue will not undo the slanders that you had done in the past. Why not use your tongue to praise and spread the teachings of the Great Vehicle in the future to atone for the wrongdoings. This may make things right and clear the bad karmas of slandering.”

Upon hearing his advice, Vasubandhu felt that was the only way to show his repentence and dedicated his life to spread and praise the teachings of the Great Vehicle. During his life, he wrote a number of voluminous treatises on Mahayana sutras. Some of the most influential and popular ones include Vimśatikā-vijñaptimātratāsiddhi or Twenty Verses on Mere-Consciousness (唯识二十论), the Tri śikā-vijñaptimātratāṃ  or Thirty Verses on Mere-Consciousness (唯识三十论) and the Mahāyānasa graha (ṅ 摄大乘论). He also wrote many books on Vijñaptimātratā / Mere-consciousness (唯识) and these are the important few that we must read when we study this subject. Other great works from him include Commentary on the Diamond Sutra (释金刚论) and Commentary on the Lotus Sutra (法华经论). His works are voluminous.

The above is a short introduction on Vasubandhu Bodhisattva. Now we can start to explain why it is known as The Shastra on the Door to Understanding the Hundred Dharmas (大乘百法明门论) and the meaning of the words in the title.

Great Vehicle is expounded relative to the Smaller Vehicle. Those who have read Hinayana (Smaller Vehicle) texts will understand that Abhidharmakośabhā yaṣ / Abhidharmakośaśastra / Discourse on the Repository of Abhidharma Discussions (俱舍论) summariese all dharmas into 75 Dharmas. It seems that it is not the exact teachings because it may have just lacked 25 Dharmas but in fact the contents expounded that is not perfect enough for liberation from Samsara. It covers mostly only the teachings on “Non-Self without attachment to Five Aggregates” (人无我) and believes Nirvana can be attained as long as one attains the perfection of “Non-Self”. Nirvana means the liberation from Samsara and thus ending the cycles of birth, life and death. The cycles of birth, life and death or transmigration is due to the attachment to a Self. Attachment to a Self causes afflictions that give rise to karmas and karmas result in transmigrations. Depending on whether the karmas are good or bad, one will be reborn in either the upper three Realms or the lower three Realms respectively. So transmigration is caused by “me” and “my attachment to this Self”. By achieving the Non-Self without attachment to Five Aggregates / Skandhas ( 人无我 without five aggregates of form 色, sensation 受, perception 想, volition 行, and consciousness 识), one will have no afflictions and thus stop all doings or activities and thus its resultant karmas, ending the causes of transmigration. So in Hinayana, it expounds the teachings of Non-Self without attachment to Five Aggregates, with the objective to attain Nirvana and temporarily avoiding the reincarnation or transmigration in the Three Realms and The Six Ways or Conditions of Sentient Existence（三界六道）. This temporary Nirvana is abiding in the nirodha-samāpatti / Absorption Cessation (灭尽定) or sa jñā-vedita-nirodha-samāpatti / Cessation of Perception and ṃ

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Sensation (灭受想定) . The process of reincarnation is temporarily stopped and the cultivator abides in the Four Holy Dharma Realms (四圣法界:佛、菩萨、缘觉、声闻). He does not go beyond Life-and-Death transmigration and the Ten Dharma Realms of Existence (十法界). The cultivator has just moved from the state of Fragmented / Segmented Life-and-Death (分段生死在六道者。天道、人道、修罗道、饿鬼道、畜生道、地狱道) to the state of Changeable Life-and-

Death (变易生死：即阿罗汉、辟支佛及大力之菩萨，以无漏的‘有分别业’为因，以无明住地为缘，所招感三界外之殊胜细妙的果报身；此一果报之身，系由无漏之悲愿力改转原先的分段生死之粗身，而变为细妙无有色形、寿命等定限之身). Since the cultivator has not attained the Enlightenment of a Buddha (究竟圆满开悟成佛), he is still within the Ten Dharma Realms of Existence ( (1) Hell 地狱 (2) Hungry Ghost Realm 饿鬼 (3) Animal Realm 畜生 (4) Human Realm 人 (5) Asura Realm 阿修罗 (6) Heavenly Realm 天 (7) Sravaka Realm 声闻 (8) Pratye kabuddha Realm 缘觉 (9) Bodhisattva Realm 菩萨 (10) Buddha Realm 佛). By cultivating the Non-Self without attachment to the Five Aggregates (人无我), he has overcome only the Confused Views and Thoughts (见惑思惑).

So how is the teachings in The Shastra on the Door to Understanding the Hundred Dharmas (大乘百法明门论) different from those in the Hinayana? The teachings of Hundred Dharmas (in short) teaches the Dharma to attain Non-Self without attachment to Five Aggregates and overcome the Confused Views and Thoughts (见思二惑). In addition, it also teaches how to attain Non-Self without attachment to dharmas or Dharmanairātmya or the insubstantiality of dharmas (法无我). Thus attaining Enlightenment after overcoming the obstacles in Sand-Dust Confusion (尘沙惑) and Ignorance Confusion (无明惑). These two confusions / delusions are obstacles caused by knowledge (知障) which stem from the Self-attachment to dharmas (法执) and the intensity of confusion / delusion depends on one’s degree of Ignorance (无明). So when one overcomes one level of Ignorance, one will attain a higher level of Dharmakāya / Dharma Body / True Body (法身). To attain Non-Self without attachment to dharmas, we must have Wisdom to realise Inherent Emptiness of dharmas / Non-inherent Existence of dharmas / dharmanairātmya (法空的智慧) and Wisdom without Outflow (无漏的智慧) to overcome the attachment to Self and dharmas. With these wisdoms, one can then transcend beyond the states of Fragmented / Segmented Life-and-Death and Changeable Life-and-Death and ultimately attaining the Enlightenment of a Buddha.

This is how Great Vehicle is expounded relative to the Smaller Vehicle. The word “Vehicle” means transport, just like the various vehicles that we use to get from one destination to another. Likewise, the Hundred Dharmas expounds the teachings to let us understand the Wisdom without Attachment to Five Aggregates (我空智慧) and Wisdom of Inherent Emptiness to dharmas (法空智慧), which are Wisdom without Outflow (无漏的智慧), that enable one to transcend across the two types of Life-and-Death oceans and reach the shore of Enlightenment. This is the meaning of Great Vehicle.

Why it is called Hundred Dharmas? This is because it consists of a hundred in terms of numbers.

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Dharma, in a broader meaning, encompasses all standards and laws of existence. By following the standard and law of existence of a dharma, one will be able to associate and recognise the indestructible nature of that dharma. For example, when someone mentions the name “Oriental Lily”, we will have the image of “Oriental Lily” in our mind because the standards of existence of “Oriental Lily” have arisen in our mind. To know a dharma, we have to understand its standard and law of existence.

In the same context, when the word or term “house” is mentioned, immediately the standard of existence of a house arises in our mind and we can visualize a typical house in our mind. Likewise, the same goes for “road”, “tree”, “table”, “chair”, “microphone” and so forth. We always use their standards and laws of existence to recognize them. Since these sets of standards do not change to other sets of standards from one day to another, we therefore say they maintain their indestructible natures (自性不坏失) which enable us to associate and recognise them easily by giving them names or terms like “floor”, “ceiling”, “wall”, “lights” and so forth. This is the meaning of “dharma”. Every dharma has its own standard or law of existence. According to these standards of existence, we give names and descriptions to these dharmas which maintain their indestructible natures. So when we see a chair, we match the appearance of the chair to the standard of existence of a “chair” and thus identifies it as “chair”. This standard of existence is known as dharma.

Now we have Hundred Dharmas which refers to both World Dharma / lokadharma (世间法) and  Transcendental World Dharma / lokottara (出世间法). There are ninety-four types of World Dharma and six types of Transcendental World Dharna. Thus, giving a total of one hundred Dharmas.

“Understanding” means to shed light. Light is analogous to Wisdom without Outflow that encompasses the wisdoms of Empty of self (人无我) and Inherent

Emptiness of dharmas (法无我), arising from attaining non-Self without attachment to Five Aggregates and non-Self without attachment to dharmas. This Wisdom without Outflow (无漏的智慧) is the wisdom attained from dual non-Self. This wisdom of emptiness is likened to that of light or understanding. This light is able to break through the darkness caused by Ignorance, namely Confused Views and Thoughts, Sand-Dust Confusion and Ignorance Confusion.

“Door” means an opening to a path without obstruction. If we want to enter a house, we must go through a door. Without the door, we cannot enter the house. So the word “Door” refers to an opening to a path that leads us from outside into the house without any obstruction. Similarly, the word “Door” in the title of this Shastra tells us that the Hundred Dharmas of the Great Vehicle is an opening to a path that leads us to Enlightenment or a gateway to Enlightenment. So to attain Enlightenment of a Buddha, we have to enter this door and master these hundred Dharmas.

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“Shastra / Treatise” (论) in simple terms means “a formal writing on a specific subject which is of critical importance for the making of choice”. After reading a Shastra, one will have wisdom to decide and make choices – having the ability to differentiate between right and wrong, Reality Dharma Realm (理法界) and

Phenomena Dharma Realm (事法界) , Noumenon (本体) and Phenomena (现象). Thus, you will have the wisdom to differentiate and make choice.

In other words, all Dharmas guide us to choose with wisdom. With reference to the current Dharma, after reading and understanding Hundred Dharmas of the Great Vehicle, we will have knowledge about all the various Dharmas and have wisdom to differentiate between phenomenon (现象) and reality (事理). After having a thorough understanding of the Reality Nature Realm, Phenomenon Dharma Realm and their respective unconditioned and conditioned dharmas, we will understand all phenomena are in fact the manifestation of the Noumenon / Ontology of All Dharmas (一切法的本体). When we understand in totality, from its state of noumenon through to its manifestation of phenomenon, we will then finally break through all confusions / delusions to reach the final destination of Ultimate Truth (证真). This Shastra presents the wisdom of choice to this destination. The confusions / delusions mentioned here are Confused / Deluded Views and Thoughts, Sand-Dust Confusion/ Delusion (尘沙惑) and Ignorance Confusion / Delusion (无明惑). Realising the Ultimate Truth means attaining Enlightenment / Bodhi or Nirvanna. This is the meaning of Shastra / Treatise.

Let us do a brief summary to explain the title of this book, “The Shastra on the Door to Understanding the Hundred Dharmas”. It means that regardless whether one is a saint or an ordinary person, if he can thoroughly understand the contents of Hundred Dharmas, he will have Wisdom without Outflows. He will know that attachment to both Self and dharmas are the causes that lead to Segmented and Changeable Life-and-Deaths. Then, by using wisdoms of non-Self without attachment to Five Aggregates (人无我) and non-Self

without attachment to dharmas (法无我), which is also known as Wisdom of Dual non-Self, one will be able to cross the two types of Life-and-Deaths to attain Enlightenment of a Buddha.

This Shastra is translated by Dharma Master XuanZang on the 7th year of ZhenGuan (Tang Dynasty). Master XuanZang travelled to India and went to Nalantuo (Sanskrit: Nālandā) temple to seek reliance on Master Silabhadra to learn Mere-Consciousness of the Faxiang School / Ci'en School or Vijñaptimātratā of Dharmalaksana School (唯识法相宗). Among all the students, Master XuanZang was the only one who had obtained direct transmission from Master Silabhadra and was able to master the essence of the teachings. Since then, Master XuanZang used the knowledge of Mere-Consciousness to victoriously refute many different schools of thoughts and externalists. At that time, Master XuanZang was famous throughout India and reputed to be a great commentator-cum-teacher of Dharma.

On the 19th year of ZhenGuan (Tang Dynasty) 645 AD, Master XuanZang brought back many original Sanskrit sutras and shastras to ChangAn, China. Emperor

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Tang TaiZong issued a decree for him to translate all sutras and shastras into Chinese.

With a brief understanding of the origin of this Shastra, we understand that it emphasizes on the principle of “All dharmas have no Self”. Only when one attains the state of “All dharmas have no Self”, one can then eradicate all obstacles arising from afflictions (烦恼障) and knowledge (所知障). When these two obstacles are eradicated, one will attain fruition of Buddhahood (佛果) or Nirvana-fruit (涅盘果) or Bodhi-fruit (菩提果).

If we want to attain Enlightenment, we must first understand the underlying principles of “All dharmas have no Self”. So the first step is to understand the meaning of “All Dharmas” and “Non-Self” and what they encompass.

Let us refer to Table 1 for the contents of “All dharmas”.

The Hundred Dharmas consist of 94 Conditioned Dharmas and 6 Unconditioned Dharmas.

The 94 Conditioned Dharmas are made up of 8 Mind King Dharmas (心法), 51

Dharmas belonging to the Mind (心所有法), 11 Form Dharmas (色法) and 24

Activities Dharmas Non-interactive with Mind (不相应行法).

The 6 Unconditioned Dharmas are:- Unconditioned Empty Space (虚空无为 akasha)

- Unconditioned Specific Extinction (择灭无为 pratisamkhyanirodha)

- Unconditioned Non-specific Extinction (非择灭无 apratisamkhyanirodha)

- Unconditioned Unmoving Extinction (不动无为 aninjya)

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- Unconditioned Extinction of Feeling and Thinking (想受灭无为samjnavedayitanirodha) - Unconditioned True Thusness (真如无为 tathata).

Table 1 summaries the phenomena of this universe by categorising them into Ontology / Noumenon / Reality Nature Realm (本体界) and Phenomena

Realm(现象界), where the Hundred Dharmas are found. So all Dharmas are under either of the following:

- Phenomena Attribute (事相) under Phenomena Realm, being Conditioned Dharmas

- Reality Nature (理体) under Ontology / Noumenon Realm, being Unconditioned Dharmas.

Phenomena Attribute (事相) can be further sub-categorised into:

- Subject of Manifestation (with Ability to Manifest) (能变现)

- Object of Manifestation (所变现)

- Representation from Random Selection (分位假立).

Subject of Manifestation is the Mind King (also termed as the 8 Consciousness of the Mind or Mind Dharmas) which refers to the 8 Consciousness (八识).

Accompanying Mind Dharmas are 51 Dharmas belonging to the Mind (心所有法). Under the Object of Manifestation, there are 11 Form Dharmas. What do “Subject of Manifestation” and “Object of Manifestation” refer to? Or we may ask, “How do all dharmas arise?” All dharmas are manifested from All-Ground / Storehouse consciousness (心),

Substance of the Mind (意) and Consciousness (识) and these three encompass

all the 8 Consciousness. All-Ground / Storehouse consciousness (心) refers to the

8th consciousness / alaya consciousness (阿赖耶识 alaya-vijnana). Substance of Mind or Defiled Consciousness or Fundamental mind consciousness (意) refers to the 7th consciousness / manas consciousness (末那识manas-vijnana).

Consciousness (识) refers to the first five consciousness and the 6th consciousness (Intellectual consciousness).

All these are the Subjects of Manifestation which have the ability to manifest all dharmas in this universe. The objects of manifestation are Form Dharmas that are created by the Subjects of Manifestation.

What is “Representation from Random Selection” (分位假立)? It is the

“Representation from Random Selection” of Mind King Dharmas (心法), Dharmas

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belonging to the Mind (心所有法) and Form Dharmas (色法). It does not actually exist and it arises from the discriminating mind of the 6th Consciousness, creating 24 Activities Dharmas Non-interactive with Mind in the process. For example, the different numerals, sizes, time, space, distances, lengths and so on. These concepts arise from the discriminating mind of the 6th Consciousness.

The above-mentioned are just the outline of Hundred Dharmas and we will look at the details of each later.

Since the 8 consciousness give rise to all dharmas in the universe, so the Phenomena Realm does not arise out of nothing, there should be an ontology / noumenon of all dharmas, right? The myriads of phenomena arise from the ontology of 6 Unconditioned Dharmas. Unconditioned True Thusness (真如无为tathata) is closest to us and the others are similar. They are called unconditioned because there is no arising. On the other hand, Conditioned Dharmas exhibit their impermanent natures in the form of arising and perishing in accordance with the arising of causes and conditions or karmic forces. The rapid successions of causes and conditions give rise to continuous arising and perishing of impermanent phenomena.

So we may ask, “Where do these Conditioned Dharmas come from? How can they manifest out of nothing?” Conditioned Dharmas manifest from Unconditioned Dharmas where our True Mind (真心) resides. True Mind is the ultimate unconditioned, non-arising non-perishing, intrinsic nature where all dharmas can be manifested. A single unenlightened thought will trigger the 8 consciousness to manifest the Ten Dharma Realms of Existence and thus our body and mind is created. 

Then one may ask, “Can Conditioned Dharmas be manifested by anything else other than Unconditioned Dharmas? Can Conditioned Dharmas manifest themselves? Without True Mind, can the Ten Dharma Realms and body-and-mind still be manifested?” No. All Conditioned Dharmas are manifested from the unconditioned True Mind.

In summary, Phenomena Realm is not separated from Noumenon / Reality Nature Realm. We have to understand all dharmas in this universe comes from the True Mind and manifested into phenomena by the 8 consciousness (唯心所现，唯识所变出来).

The above contents on “All Dharmas” are illustrated in Table 1.

What is “Non-Self”? Non-self consists of the following:

- Non-Self without attachment to Five Aggregates

- Non-Self without attachment to dharmas.

These terms have been explained above and all those related nouns can be found in Table 2.

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Table 2 (表二)

Defiled (染) Pure (净)

Cause 因 Consequence 果 Cause 因 Consequence果2 Attachments

二执2 Obstacles

二 障Life-and-Death

二种生死2 Emptiness

二空2 Fruitions

二果Attachment to Self 我执 Affliction

烦恼障Segmented

分段生死Non-Self

我空Nirvana

涅盘Attachment to dharma 法执 Knowledge

所知障Changeable

变易生死Unattached to dharma

法空Bodhi

菩提

From Table 2, we can understand the cause and consequence of transmigration in Life-and-Deaths. “Attachment to Self” causes obstacles to arise from Afflictions while “Attachment to dharmas” causes obstacles to arise from Knowledge. Consequently, these two obstacles result in Segmented Life-and-Death and Changeable Life-and-Death respectively.

Based on the contents of “All Dharmas” that consist of Conditioned and Unconditioned dharmas, we will understand “Empty of self / Empty of a Permanent Ego (我空)” and “Inherent Emptiness of dharmas /

dharmanairātmya (法空)”. Upon attainining Empty of Self, one will break free from attachment to Self and thus the obstacles arising from afflictions. Upon attaining Inherent Emptiness of dharmas, one will break free from attachment to dharmas and thus the obstacles arising from knowledge. These wisdoms of Emptiness give rise to Wisdom without Outflow (无漏的智慧) and thus the attainment of Nirvana-fruit (涅盘果) or Bodhi-fruit (菩提果).

The objective of studying Hundred Dharmas is to attain Buddha-fruition (佛果) and now we understand how to attain it. By understanding all the dharmas have no Self, we have the wisdom of dual Emptiness and thus we can break our dual attachments and dual obstacles, going beyond the two types of Life-and-Deaths and attaining dual fruitions.

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Now we can understand why Vasubandhu (世亲) Bodhisattva compiled this shastra. His objective is to benefit future beings so that they can sever the two types of Self attachments to attain the two types of Emptiness. Severance of dual attachments will eliminate dual obstacles cause by Afflictions and Knowledge and attain dual fruitions. This shows the importance of Hundred Dharmas.

Now we need to understand what are the attachments, obstacles and the two types of Life-and-Deaths in order to overcome and transcend them.

Now, we discuss what are “Attachments to Self” and “Attachment to dharmas”. According to vijñaptimātratā / Mere-representation (唯识), Attachment to Self

can be sub-divided into “Attachment to Self Differentiating Activities (分别我执)”

and “Attachment to Instinctive Cleaving of Self / Self Grasping Instinct (俱生我执)”, which originate from the 6th consciousness and 7th consciousness

respectively. When the Hinayanist practices Satipa hāna (ṭṭ 四念处) or visualise Emptiness of Self to attain Non-Self, what object of meditation do they use? They contemplate on the Five Aggregates that make up the body-and-mind substratum. From the perspective of the Hinayana, the phrase “Attachment to Self” refers to the attachment to the Five Aggregates of body-and-mind substratum and believing that as the real, concrete “Self”. This is known as “Attachment to Self Differentiating Activities (分别我执)”. In Attachment to Self Differentiating Activities, one is attached to the view that this body-and-mind is “me” and does not realise that this body-and-mind is created from the combination of the Four Great Elements (四大) - Earth, Water, Fire and Wind (地、水、火、风), under various false, changing conditions. Thus, holding the wrong

views on the Five Aggregates; this body (form 色) is “me”, resulting in the

attachment to my sensation (受), my perception (想), my volition (行), and my

consciousness (识). These wrong views arises from the differentitating activities from our 6th Consciousness. The practice of Hinayana is to sever this attachment to Self Differentiating Activities. As for the deeper and subtler “Attachment to Instinctive Cleaving of Self / Self Grasping Instinct (俱生我执)”, it is under the effect of the 7th consciousness which creates attachment by discriminating each and every perceivable phenomenon from the 8 consciousness (念念执八识的见分). In Hinayana teachings, one can only learn the first 6 consciousness as the 7th and 8th consciousness are not mentioned in their sutras. Thus, Hinayana cultivators may only sever delusions from “Wrong Views” or Satkāyad iṛṣṭ (萨迦耶见) which is the result of deluded thinking that the body-and-mind and its

Five Aggregates (妄执身心五蕴为我) is the real, concrete “Me” or Self. This attachment to Self is the delusion from “Attachment to Self Differentiating Activities (分别我执)”. What is “Attachment to dharmas”? As we have discussed earlier, all dharmas follow their own standard and law of existence and can maintain their indestructible natures (自性不坏失) that enable us to associate and recognise them. “Attachment to dharmas” is sub-divided into “Attachment to Differentiating Dharmas (分别法执)” and “Attachment to Instinctive Cleaving /

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Grasping of Dharmas (俱生法执)”, which originate from the 6th consciousness and 7th consciousness respectively. In “Attachment to Differentiating Dharmas”, one falsely perceives all the objects in this world through one’s eyes, ears, nose, tongue and body in the various forms, sounds, smells, tastes and feelings, (色声香味触) are used by or benefitting “Me” and exist in reality. This is in fact the effect of the 6th consciousness actively differentiating. For example, this is Oriental lily and those are Orchid and Jasmine. These are the activities of 6th consciousness actively differentiating what we see, hear, smell, taste and feel, and then register all these external five sense objects as existing in reality. This is known as “Attachment to Differentiating Dharmas (分别法执)”. We made choices based on the assumed reality to satisfy our preference – look at pretty view, hear soothing sounds, smell pleasant scent, taste delicious food and feel comfortable. We believe “I”, the body, is feeling the comfort and assume that these external five sense objects in this Phenomena World exist in reality. Every day we enjoy the five sense objects and think that this is the high quality of living, assuming all these phenomena as existing in reality and become attached to them. This is a type of attachment to dharmas - attachment to the Five Sense Objects in this Phenomena World. This attachment comes from the differentiating process of the 6th consciousness (Intellectual Consciousness) and is known as “Attachment to Differentiating Dharmas (分别法执)”.

What about “Attachment to Instinctive Cleaving / Grasping of Dharmas (俱生法执)” that originates from the 7th consciousness? For example, one day a cultivator starts to practise Buddha Dharma and falsely assume that “I” can attain Nirvana, there is a Buddha to attain and there is a way to dharma. All these thoughts give rise to attachment to dharmas. Then one may ask, “Aren’t our objective to practise Dharma is to attain Nirvana-fruit (涅盘果) or Bodhi-fruit (菩提果).” However, when one attaches “I” to that objective such as “I want to attain”, “I want to practise”, “I want to be successful in this dharma”, one is grasping and attaching to them as an existence in reality. This is building another attachment in the 7th consciousness, causing it to incessantly contemplate these attainments. Then one will ask, “If this attachment or thought is wrong, how should we understand our objective to practise Dharma?” Well, first we have to learn to understand that Bodhi-Nature (菩提自性，本自具足) is originally innate and complete inside us and its ability to manifest all dharmas has never left our True Mind which resides in the Reality Dharma Realm. You may cite numerous types of merits, virtues, wisdom, loving-kindness, compassion and so on, just like those accomplished by Buddha. All these are innate in the True Mind of every being. Due to the Obstacles caused by Afflictions (烦恼障) and Knowledge (所知障)

from our attachment to “Me” / self and dharmas (我执、法执), we are unable to

access our True Mind which has infinite Wisdom and Virtues (无量的智慧德). So you cannot say you need to acquire something which is originally innate within you and then proceed to certify this acquisition. Your original innate Bodhi-Nature is within you and cannot be acquired externally by practising, asking or certification. This is a strong attachment to dharma as you have become attached to achieving certain phenomena through practising Dharma. This strong Instinctive Cleaving / Grasping of Dharmas (俱生法执) becomes an obstacle due

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to knowledge and one will never be able to return to one’s True Mind, gain Enlightenment or understand the Mind and see True Nature. This is because our attachment to dharmas has created obstacles due to knowledge and the latter can obstruct the attainment of Bodhi. In addition, afflictions obstruct the attainment of Nirvana. The above are the two types of “Attachment to dharmas”.

Table 3［表三］

Table 3 shows the causes and effects of Attachment to Self and dharmas, resulting in the two types of obstacles. From the very beginning, one is a Non-Self but due to arise of ignorance, one starts to think the existence of a Self and builds attachments around this false Self, resulting in afflictions and karmas and consequently the transmigration in the Six Realms of Life-and-Deaths (流转六道生死). By tracing back to the source, we can now understand that our attachments to a Self is the reason for our cycles Life-and-Death. Once we are able to break our attachment to Self, we will be able to attain Nirvana.

What is Nirvana? Nirvana has the meaning of peace and tranquility where all afflictions have ceased to exist as in a Buddha. He has extinguished all obstacles caused by afflictions, reached a state of complete cessation and realised the Emptiness of Self (我空).

Obstacles caused by Knowledge (所知障) is also Ignorance Confusion / Delusion (无明惑) which is caused by Attachment to dharmas (所知障) and ignorant to the truth that all dharmas have no inherent existence. The truth about all dharmas is that all dharmas have no Self as all dharmas arise and perish without any permanence and thus their existence is not real. This is how we should remind ourselves constantly of the Inherent Emptiness aspect of all dharmas so that we can break our attachments to dharmas. With this Wisdom of Inherent Emptiness to dharmas (法空), we can advance through the 42 levels of Ignorance (无明).

So the cultivation to attainment follows three stages. First , one has to break through the stage of Confused / Deluded Views and Thoughts (见思惑) which is caused by Self Attachment to Five Aggregates (我执) and attain Non-Self Attachment to Five Aggregates (人无我). In the second stage, one has to break through Sand-Dust Confusion / Delusion (尘沙惑). In the third stage, one has to break Ignornance (无明) which are obstacles caused by knowledge. This last obstacle obstructs us from attaining Bodhi (菩提) which is Enlightenment. What is Enlightenment? It means to realise the truth of Emptiness of Self and Inherent Emptiness in all dharmas. This realisation is called Wisdom without Outflow (无漏的智慧). So Bodhi refers to Wisdom without Outflow or Wisdom of Non-Self

Obstacles caused by Afflictions from Self attachments, results inVicious cycles of Life-and-Deaths and Obstacles to attainment ofNirvana (烦恼障 -由我执而起，是生死流转的根本，障证涅盘)

TwoObstacles(二障)

Obstacles caused by Knowledge from Attachments to dharmas,results in Ignorance to the True Nature of dharmas andObstacles to attainment of Bodhi (此迷惑不知诸法实相

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and Inherent Emptiness Nature (无我空性的智慧). With this wisdom, one can overcome or break through obstacles caused by knowledge.

Table 4 below explains the two types of Life-and Deaths, namely “Segmented Life-and-Death” and “Changeable Life-and Death”.

Table 4［表四］

“Segmented Life-and-Death” is due to good karmas with outflow and bad karmas as cause, aided by the condition from Obstacles caused by Afflictions, resulting in Life-and-Death within the 3 Realms which is also known as Three Realms and The Six Paths or Conditions of Sentient Existence / Six Sentient Dharma Realm (六凡法界). What is outflow? Outflow refers to having connection to afflictions. For example, one is doing charitable works in the 6 Realms so as to have merits to be reborn to the human or heaven realm and this creates a connection with afflictions. This is because one is giving with a Self being attached; attached that the gift exists in reality, the Self exists in reality, the recipient also exists in reality and the reason of giving also exists in reality. Since the good deeds are meritorious, it is called Good Karmas with Outflow. Although one is doing meritorious deeds, one still cannot be liberated from transmigration within the

2 Types of

Life-and-Death二种生死

Segmented Life-and–

Death 分段生死

The cause of good karmas with outflow and bad karmas, aided by the condition of Obstacles caused by Afflictions, result in Life-and-Death within the 3 Realms. Beings in these realms, in accordance to their karma, cause and condition, take on different forms and characteristics with limited life span, life after life in continuous segments. Transmigration with time-limited and segmented characteristics is known as Segmented Life-and-Death.以有漏善、不善业为亲因，烦恼障为助缘，所感得三界内的生死。三界内的众生，随各自的业力因缘，来决定他的形体、寿命、分限段别，所以称为分段生死。

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Six Paths and continues with Segmented Life-and-Deaths. As for committing bad karmas, one will be reborn to Three Lower Realms / Three Hell Realms (三恶道). Regardless of good or bad karmas, one has created afflictions because of attachment to Self. Arhats (阿罗汉) who have severed their attachment to Self, will be temporarily out of transmigration within the Three Realms and The Six Paths, to attain Nirvana. This is because once one has severed attachment to Self, one will not have any afflictions arising and thus will not commit karmic deeds that cause transmigration. In short, attachment to Self gives rise to afflictions and thus committing karmic deeds that cause transmigration in the Six Paths. The cycles of rebirth, which all sentient beings within the Six Paths are undergoing, is called Segmented Life-and-Death.

Why is this form of Life-and-Death termed as “Segmented / Fragmented Life-and-Death”? Within the Three Realms, beings are reincarnated into different forms according to individual karmic forces, causes and conditions. Regardless one has a human body, animal body, hungry ghost form or deva form, it is the karmic force and cause and condition that determine the body form and its life span. Thus, each body form exists for a definite time span and then reincarnates into another form and life span. Since this reincarnation is split into many forms and life spans, it is thus called “Segmented”. This form of Life-and-Death is made up of segments of different body forms with limited life span and is thus known as “Segmented Life-and-Death”.

Now we understand that sentient beings of the Three Realms belong to Segmented Life-and-Death. How does Segmented Life-and-Death arise? It comes from afflictions caused by attachment to a Self. These obstacles from afflictions entrap sentient beings in Segmented Life-and-Death.

What is “Changeable Life-and-Death”? It is the cause of Good karma without Outflow, aided with the condition from Obstacles caused by Knowledge, resulting in Life-and-Death outside the Three Realms. Outside the Three Realms refers to Four Holy Dharma Realms (四圣法界) where Buddha, Bodhisattva (菩萨), Pratyekabuddha (缘觉) and Sravaka (声闻 a distinguished disciple of the Buddha) reside and they experience Changeable Life-and-Death. Here, the Buddha does not refer to the Buddha of Perfect Teachings but refers to Buddha of Hinayana Teachings or Separate Teachings or Common Teachings (不是圆教的佛，是前面别教，藏通别圆，藏教佛) who are still within the Ten Dharma Realms and undergo Changeable Life-and-Death. They can perform good deeds without outflow because they have severed their attachment to Self. However, as they still have attachment to dharmas and thus obstacles caused by knowledge, they experience Changeable Life-and-Death and still have not escaped the sufferings of the Life-and-Death Ocean. Arhats, in the Smaller Vehicle or Hinayana, are also in this Changeable Life-and-Death and that is why teachings of Smaller Vehicle are not perfect for liberation from Life-and-Death. One must sever attachment to dharmas and break the obstacles from knowledge and thus break “Sand-Dust Confusion (尘沙惑)” and “Ignorance Confusion (无明惑)” in order to liberate from all Life-and-Deaths.

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Why is it called “Changeable”? Depending on the degree of attachment to knowledge and the degree of severance of Ignorance, one exists with changeable body size and unlimited life span.

The word “Changeable” also means the continuous changing from confusion / ignorance to enlightenment. So when one overcomes one level of Ignorance, one will attain one level of Dharmakāya / Dharma Body / True Body (法身) and one level of “Wisdom of Inherent Emptiness to dharmas (法空的智慧)”. With this wisdom, one will continue to break through more and more levels of ignorance and one’s body form will become more and more auspicious Wondrous Body (微妙之身). This is the first meaning. The second meaning tells about a Saint changing from the body form in Segmented Life-and-Death into that of an inconceivable auspicious body. The third meaning of “Changeable” refers to how our thoughts change every instant and continue to change incessantly. The fourth meaning refers to those Saints who have achieved the auspicious Dharma Body, can have power to freely change and modify their body form at will. These are the four meanings of the word “Changeable”.

Now, we understand Table 4. In summary, one has to sever dual attachments in order to overcome dual obstacles and exit the two types of Life-and-Deaths and attain dual fruitions. So realizing the dual Emptiness, the “Wisdom of Inherent Emptiness to dharmas (法空的智慧)” and the “Wisdom Without Attachment to Five Aggregates”, one will be able to attain dual fruitions.

By now, we understand the meanings of “All dharmas” and “Non-Self” and so have a broad understanding of “All dharmas have no Self” and the importance of attaining the dual Non-Self (二无我). This dual Non-Self belongs to Reality Nature Realm (本体界) which is Unconditioned Dharma. The other 94 are under Conditioned Dharma.

Should we start to talk about Unconditioned Dharma or Conditioned Dharma? One may think that since we are interested in attaining the dual Non-Self, then we should just hear the Unconditioned Dharma and get right into breaking away from Attachment to Self and dharmas, attaining dual Non-Self directly and quickly. However, this is the wrong approach. Let us recall a question, “If we remove Unconditioned Dharma, will there be all those Conditioned Dharmas? If we remove True Mind, do all dharmas exist?” All dharmas originate from True Mind. So to return to the source, True Mind, which path should we follow? We should look at the Conditioned Dharma and then trace back to its source. All dharmas evolve from the Ignorant thoughts on our True Mind and the 8 consciousness manifest them into various phenomena in this universe. It is the habits of indulging in Ignorant thoughts that block our access to our True Mind.

Let us ask ourselves, “Do we lead our daily lives in an unconditioned or conditioned manner? Do we feel the existence of our body, emotions and their Five Aggregates / Skandhas (五蕴: form 色, sensation 受, perception 想, volition 行, and consciousness 识 )? Or do we understand that what we are receiving and using are all false, like a dream; not to get attached to them as everything is just the passing of cause and effect, and so we are free from emotions? If one is living a life free from attachments and emotions, that is very good. However, for most

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sentient beings, everyday they are attached to Self and dharmas. They are attached to the Self as existing in reality and thus get easily emotional and angry. They believe all dharmas and external phenomena are real existence and result in themselves setting them as targets of pursuit to possess them for Self. So how can one understand and attain Unconditioned state when one is still so intensely attached to Self and all dharmas around us?

From our past lives and this life, everyday our thoughts are associated with attachments to Self and dharmas which are all under the 94 Conditioned Dharmas (有为法). After we understand these 94 Conditioned Dharmas, we will understand they are impermanent (生灭无常). They are changing with cycles of arising and perishing without permanence, and thus they are not real in existence and have no True Nature or Inherent Existence (无自性的). And having no True Nature means Emptiness and Emptiness is Unconditioned Dharma. Try applying this understanding into our daily observation, we will realize that all Conditioned dharmas either have the ability to manifest (能变现) or are objects of manifestation (所变现). Why do we say that they have no True Nature or their True Nature is empty? This is because all dharmas follow cycles of arising and perishing and thus are impermanent and exhibit no True Nature or Inherent Existence. Having no True Nature means it is Empty in nature and in the nature of Emptiness there is no arising and perishing. In this nature of Emptiness (空性) without arising and perishing, it is then an Unconditioned Dharma state (无为法). This method uses the perspective of Conditioned Dharmas to understand and attain the state of Unconditioned Dharmas; enter from the Phenomena World to return to the Reality Nature Realm. So we need to learn to recognize Conditioned Dharmas and by observing their impermanent natures that are changing within the cycles of arising and perishing, we understand that they have no True Natures and are thus Empty in nature. In the nature of Emptiness, there is no arising and perishing and thus no changing. This is where the Unconditioned Dharma lies – Emptiness of Self, Inherent Emptiness of dharmas and without attachment to Self and Dharmas. Once we are able to maintain awareness in this True Emptiness of Unconditioned Dharma, we can then exit the two types of Life-and-Deaths and attain the dual, auspicious fruitions (两种殊胜的果位).

If one is trying to separate oneself from Conditioned Dharma to attain Unconditioned Dharma (无为法), it will be impossible as one is unable to see any Unconditioned Dharma. So we must use Conditioned Dharma to observe and realize the non-arising and non-perish state of Unconditioned Dharma. Now we shall talk about Conditioned Dharma (有为法).

In Conditioned Dharma, the first is Mind King Dharma (心法) which encompasses the 8 types of consciousness (八个识). Why must we start with the explanation of Mind King Dharma? This is because the Three Realms are manifested from the Mind, all dharmas are from the Consciousness and everything arises from the Mind (三界唯心，万法唯识，一切唯心). Everything in this universe is manifestation from the 8 consciousness.

So that is why we must start with the explanation of Mind King Dharma. When we move away from the Mind King Dharma, we have nothing to expound. This

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Mind King has the power to dictate all dharmas. Under Conditioned Dharma, Mind King is the most important as it has the ability to manifest all dharmas – Ten Dharma Realms of Existence and thus our body and mind.

Mind King Dharma consists of the first 5 consciousness, the 6th consciousness, 7th consciousness and 8th consciousness. The first five consciousness are eye consciousness, ear consciousness, nose consciousness, tongue consciousness and body consciousness. These are named after their individual faculty; the eye consciousness works with the eye faculties, the ear consciousness works with the ear faculties and so on. The eye faculties when in contact with the sense object of forms, give rise to eye consciousness. The ear faculties when in contact with sound object, give rise to ear consciousness. The nose faculty when in contact with the sense objects of smell, gives rise to nose consciousness. The tongue faculty when in contact with the sense objects of taste (sour, bitter, sweet, salty and umami), gives rise to tongue consciousness. The body when in contact with the sense object of touch (hot, cold, soft, hard, pain, itchy, etc.), gives rise to body consciousness.

6 Sense Faculties

(六根)

Eyes Ears Nose Tongue Body Intellectual Mind

6 Sense objects (六尘)

Forms (色尘)

Sound (声尘)

Smell (香尘)

Taste (味尘)

Touch (触尘)

Dharma (法尘)

6 Consciou

s-ness (六识)

Eye Conscious

-ness (眼识)

Ear Conscious

-ness (耳识)

Nose Conscious

-ness (鼻识)

Tongue Conscious

-ness (舌识)

Body Conscious

-ness (身识)

Mind Conscious

-ness (意识)

The first five consciousnesses behave like a mirror to reflect sense objects. It is the 6th Consciousness that differentiate these sense objects. Why is the 6th Consciousness also named as Mind Consciousness? The 7th Consciousness has another name known as Mind Faculty. So the 6th / Mind Consciousness gets its name from the 7th Consciousness.

What is the relationship between the 6th and 7th consciousness that has caused them to share a root name “Mind”? We have mentioned that the 6th consciousness has the ability to differentiate sense objects and after differentiating, everything should end and be fine. However, the 7th consciousness adds an attachment of Self – “I am looking”, “I am listening”. This fault of adding attachment of a Self, cause severe consequence. If it is only pure seeing, hearing and so on, we just need to understand these are instances of arising and perishing so just put down and let them pass and there is no problem. However, the 7th Consciousness creates attachment by discriminating each and every perceivable phenomenon from the 8 consciousness (念念执八识

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的见分). This is the function of the 7th Consciousness and it is functioning every second and also when we are asleep. So that is why it is so hard for us to break our attachment to Self. It is because of this relationship between 6th and 7th Consciousness that they share the same root name of “Mind”.

What is the 7th Consciousness? The 7th Consciousness is also known as manas consciousness (末那识manas-vijnana). In Sanskrit, manas means Defiled. This 7th Consciousness causes defilements such as “I greed”, “I delude”, “My views”, “My Ego” – the four basic afflictions, in every instant in our Mind. It never stops and constantly builds connections to these defilements.

What is this “I greed”? It is the Self Attachment to the Five Aggregates of body-and-mind (妄执身心五蕴为我). It loves the body, giving it good food, good clothing, good care and so forth. We assume this body as “Me” and thus my feelings are very important. For example, “I am upset and you still don't console me. I am angry so how can you come and disturb me”. That grasp on my emotions and feelings, is so intense. “My thoughts are important”, “You must respect my views”, “My feelings”, and so on. All these Five aggregates / Skandhas of form (色), sensation (受), perception (想), volition (行), and consciousness

(识), are preceived as existing in reality and cannot be emptied. Every moment, we have been continuously afflicted by “My greed” or “My love”. Therefore, we need not be taught or reminded to love ourselves because the defilements from 7th Consciousness constantly applies “My Greed” to everything.

What are my delusions? It refers to Ignorance when one does not understand that “All dharmas have no Self” and the “True Nature of dharmas”, resulting in attachment to Self and dharmas. So my delusion is about ignorance when every thought is without the understanding of Emptiness in Self and dharmas. Without these wisdoms of dual Emptiness, one will attach to Self and dharmas, assuming everything exists in reality and never experience Emptiness in any instant in one’s life. This is because the function of 7th Consciousness constantly creates defilement of Ignorance.

What is my views? As mentioned earlier, when one views the false formation of Five Aggregates as the Self and takes it as a permanent “I”, it becomes a dictator. This strong attachment to Self gives rise to attachment to my views. Just now, the attachment of Self is related to “My Greed / My Love” for this body. Now, this attachment of Self is related to “I” or “Me” which gives rise to “My Views”.

Why do we say there is “No Self”? If one wants to say there is an existence of Self, one should provide 3 proofs that support the definitions Self and its existence. First, the dictator. Are you able to fully dictate your Self freely? When I want not to grow old, I will not grow old. When I want not to fall sick, I will not fall sick. I want to have a good career, a blissful marriage, filial children, be rich, healthy and longevity. Can we dictate all these? If one cannot dictate these, one cannot prove there is a real existence of a Self. Second, this Self should be permanent and cannot change in any form. If this Self or our body-and-mind that we are attached to is real in existence, then it should not change in any form. So when

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we are born as a small baby, we should remain as a small baby form. But this is not true, this body that we attached as Self, has changed and grown. Also, our five Skandhas (form 色, sensation 受, perception 想, volition 行, and consciousness 识), arise and perish impermanently. All these show that this Self is impermanent and always changing constantly. So the notion of this Self is “Me” is false.

Third, Self must be stand-alone and not a combination of different matters. However, from modern science, we know that our body is made up of different matters combined together and is a product of the four elements (earth, water, fire and wind) under various causes and conditions.

In conclusion, we are not able to dictate, cannot be permanent without change and not a stand-alone entity. We are a product of many arising causes and conditions. Since all these three definitions of the existence of Self cannot be proven right, in conclusion we say that this Self has no inherent existence and thus there is no Self.

So the current thought of “My View” that this body-and-mind (a product of four elements) is the dictator and a permanent “Me”, is wrong. That is why it is a defiled, wrong view and knowledge. This wrong view starts with attachment to Self and thought that it is a real existence. But in fact, we cannot find this Self and prove that it can dictate, is permanent and a stand-alone entity. So this view of Self is proven wrong.

What is “My Ego”? It refers to the attachment to Self, a false formation of Five Aggregates (身心五蕴、假合之身) as “Me” and then put so much pride and ego to it. For example, “That person is better than me but I believe he is not much greater and after much comparisons, I am still the best.” This is ego. Nobody seems to be better than Self because one has a big ego and always looking down on others. So whoever is better, slightly better or worse than “Me”, are all being looked down. This is Self-Ego that makes one feel he is the greatest, the best and the most praiseworthy.

This is what we call “Defilement”. It is our 7th Consciousness constantly causing defilements such as “I greed”, “I delude”, “My views”, “My Ego” – the four delusions (四惑) that are the roots to our afflictions.

What is the meaning of Mind (意)? It refers to 7th Consciousness constantly reviewing, thinking and measuring, creating Self attachment by discriminating each and every perceivable phenomenon from the 8 Consciousness. This is the function of the 7th Consciousness.

The 7th Consciousness is constantly peppering each and every of our thoughts and perceptions (from the 5 faculties) with defilements, creating connections and interactions with the four delusions (四惑). Therefore, it has another name called “Interactive” (相应). These defilements refer to the constant interaction with our four basic Afflictions of “I greed”, “I delude”, “My views”, “My Ego / Pride” (我贪、我痴、我见、我慢).

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The 7th Consciousness also constantly reviews, thinks and measures, creating Self attachment by discriminating each and every perceivable phenomenon from the 8 Consciousness. Thus, it is also called Consciousness of Thinking and Measuring (思量识) or Mind Faculty (意根).

So unless we have attained Non-Self, the function of the 6th and 7th Consciousness will interact constantly to build “I greed”, “I delude”, “My views”, “My Ego” (我贪、我痴、我见、我慢), giving rise to feelings of “I Like” or “I Detest” and causing us to act in Ignorance, Delusion and Stupidity. Thus creating bad karmas that drive us through cycles of reincarnation.

So if we start to cultivate Non-Self, the 7th Consciousness will start to transform away from the function of discriminating to that Wisdom of Universal Equality (平等性智). Within this wisdom, there are three levels: Upper, Middle and Lower Levels. The transformation starts from the Lower Level and then moves upwards. Meanwhile, the 6th Consciousness also starts to transform away from differentiating to that Wisdom of Profound Insight / Wisdom of Perfect Insight (妙观察智). So when the function of 7th Consciousness has been transformed and is constantly reviewing, thinking and measuring the state of Non-Self (恒审思量无我) instead, the 6th Consciouseness will be free from defilements and will always be Pure (清净). These wisdoms will now enable us to see the 6th and 7th Consciousness working closely in pair to cause attachment to Self and then stir Afflictions, causing us to create bad karmas and thus trap in reincarnations. So we have to cultivate Non-Self Attachment to Five Aggregate and dharmas and sever these dual Self. With this realisation, we can then continue to sever “Attachment to Self Grasping Instinct / Instinctive Cleaving of Self” and “Attachment to Instinctive Grasping / Cleaving of dharmas” (断俱生的我执，俱生的法执).

What is the 8th Consciousness? It is also known as alaya consciousness (alaya-vijnana) in Sanskrit or Storehouse Consciousness because of its ability to store, being stored and attachment to storing.

What is its ability to store? The 8th Consciousness is able to store the “”, indestructible in form, from the past countless eons or innumerable kalpas. Regardless how many cycles of transmigration we went through, these of Karmic Forces remain with us wherever we go. Don't think that after we say a sentence, this sentence will vanish. In fact, every sentence we say, is being stored in the 8th Consciousness. Our mind, body and speech produce continuous karmic everyday and they are being stored up. When the cause and condition is right, the karmic seed will ripen one by one. For example, when one encounters something that causes him to detest and feel obstructed, his anger will be roused. In this case, the detestable external condition causes the anger seed to ripen. So the anger seed ripens and temper flares. However, most will continue to be angry over the condition and this causes more anger to be stored back into the 8th Consciousness. That is why those people who are angry, will experience their temperament becoming angrier and worsen by the day. Now we understand all our habits become stronger and stronger because of the repeated planting and storing of the karmic into the 8th Consciousness without us being aware of it.

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Every speech, every thought and every action are being stored and the attachment of storing all Karmic Seeds or Affliction Seeds, is the function of the 8th Consciousness.

What is “being stored”? The 8th Consciousness stores all the good and bad karmic that are being instilled from our daily life and become habitual . So the meaning of “being stored” tells us that the 8th Consciousness allows daily or repeated instillation of being stored.

What is “attachment to storing”? Earlier, we mentioned that the 7th Consciousness is constantly reviewing, thinking and measuring (恒审思量), creating Self attachment by Discriminating each and every perceivable phenomenon via the 8 consciousness (念念执八识的见分). This is the function of “attachment to storing” with 7th and 8th Consciousness working in pair. The 7th Consciousness creates the attachment to Self and the 8th Consciousness has the ability to store and thus resulting in Self Attachment to Storing (我爱执藏).

The above is a brief explanation on the 8 types of Consciousness.

Although each consciousness has their own individual name, the first 5 consciousness and the 6th, 7th and 8th Consciousness are all under an Intrinsic Nature called Mind King (心王). So when we say that there are 8 consciousness, one will be confused by the number. In fact, there is only one Mind King and we have 8 names to relate to its various functions.

Why is it called Mind King? The word “King” refers to its ability to manifest all dharmas. “King” can freely dictate and control the manifestation of all dharmas. Thus all the dharmas in this universe and the Ten Dharma Realms of Existence and our body-and-mind (十法界的身心世界), are manifested from our Mind King of 8 Consciousness (八识心王).

Finally, we cite an analogy to these 8 consciousness to make things clearer. The 8th Consciousness is likened to that of Water that forms its intrinsic nature. The 7th Consciousness is the undercurrent in the water and does not have any relation to external factors. It has the power of Self attachment that discriminates each and every perceivable phenomenon from the 8 consciousness and constantly peppers each and every of our thoughts / perceptions (from the 5 faculties) with defilements, creating connections and interactions with Four Fundamental Afflictions (四根本烦恼相应) of “I greed”, “I delude”, “My views”, “My Ego”. Even if there is no external happenings, it still generates thoughts of defilements all the time. So it is likened to the undercurrent that creates tubulence in the water. The 6th consciousness is like the water ripples and the first five consciousness are like the water spindrift. There is a saying, “When the wind blows, ripples will form on our consciousness (境风吹识浪)”. Here, the

wind refers to the external sense objects (六尘境界风一吹) that come into contact with our first six consciousness, causing ripples to form on the latter. As mentioned earlier, the first 5 consciousness is like a mirror which reflect sense objects, the 6th Consciousness differentiates these sense objects and the 7th Consciousness adds an attachment of Self to each and every perceivable

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phenomenon, behaving like an undercurrent in the water. In the beginning, the ocean water is calm. When the 6 sense objects blows like a wind across the water surface, ripples are formed and these ripples are likened to that of our first 6 consciousness. The 6th Consciousness immediately differentiates, the 7th Consciousness adds a Self and the 8th Consciousness instills, plants and is being instilled.

Let me give an example. My eye faculty saw this Oriental Lily (this will be elaborated further in the next Dharma talk) and then there must be nine arisings and conditions to form Eye Consciousness. Starting from eye faculty, external sense objects, 6th Consciousness, 7th Consciousness, 8th Consciousness, Karmic and then Attention (作意). These 8 consciousness have their individual functions which we have expounded separately. However, all of these happen together and in a spilt second, the whole process is completed. First, the eye faculty saw this flower and the 6th consciousness differentiates, identifying it as Oriental Lily. Then the 7th Consciousness adds a Self or “I” to what you see. So if the next day I meet you, I will say, “I saw that beautiful Oriental Lily yesterday.” But how we can say the name “Oriental Lily”. It is from the seed of names in the 8th Consciousness which we have planted previously when someone tells us, we learnt its name or the florist said so. This name was planted and stored away to become a future seed. So when I see this flower, the seed of its name arises to tell me the name of this flower. This is a general picture of how it works.

So first we use the first five consciousness to pick up the external sense objects, the 6th Consciousness differentiates and then the 7th Consciousness adds a Self attachment. Finally, we end up with the conclusion of “I see”, “I hear”, “I smell”, “I taste”, “I feel” and “I think”. All these arise from the 8 consciousness and its , through their individual functions as well as their interactive relationships.

So today we should stop here.

May these merits be dedicated to all and May all walk the path to Enlightenment.

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