for the Production of Consciousness
Three perceive the world
of defilement by contact and two perceive it at a distance.
Eyes and ears perceive at a distance, while nose, tongue, and body
perceive through contact.
The foolish have
difficulty distinguishing consciousness from organ.
"The foolish" refers to the Arhats and lesser beings of the Hinayana
teachings, who are unaware of the Three Divisions of the Eighth
Consciousness: the self-verifying division, the perceiver division, and
the perceived division. "Perceptual organs have the capability of
illuminating states, while consciousnesses have the capability of
making distinctions." (Chan Master Hanshan, Xingxiang Tongshuo.)
The transformation of the
perceived division in the contemplation of emptiness is merely Later
The objects of the five consciousnesses are the five "defilers"—sights,
sounds, smells, tastes, and tangible objects. They have their basis in
the perceived division of the eighth consciousness. That is, they are a
development of the eighth consciousness which takes place because of
further distinction-making. The five consciousnesses have their basis
in the five perceptual organs, that is, the organs of pure form and not
the physical organs. As explained above, the physical organ belongs to
the proximate portion of the perceived division, while the organ of
pure form belongs to the perceiver division. In the contemplation
discussed here, attachment to the perceived division is broken by a
change in the functioning of the organ of pure form.
At the fruition, if there
is still self, there is not total truth.
"At the fruition", refers to reaching the goal of one's practice. If
the enlightened awareness attained still contains the distinction,
however fine, of subject and object, then it is still based on the
perceiver division and not on the Buddha-mind.
At the initial emergence
of perfect clarity, the state of no outflows is realized.
"Perfect clarity" refers to the Great Mirror Wisdom. Although on the
Eighth Ground the eighth consciousness continues to act as the
supporting basis for the extremely subtle spontaneous affliction that
the Bodhisattva purposely preserves as the vehicle of his continued
rebirth in the world, in every other sense the eighth consciousness is
undefiled and no longer the cause of rebirth. From the latter point of
view, the Eighth Ground marks the beginning of the laying of the
groundwork for the Great Mirror Wisdom, which is fully realized at
Buddhahood. "Initial emergence" means that on the Eighth Ground the
process of the transformation of the eighth consciousness into the
Great Perfect Mirror Wisdom begins. At that time "the state of no
outflows" is realized" as the innate attachment to self is eliminated.
Using Three Kinds of
Transformation Bodies, one brings the wheel of suffering to rest.
As the eighth consciousness is transformed into the Great Perfect
Mirror Wisdom, the first five consciousnesses are simultaneously
transformed into the Wisdom of Successful Performance. This wisdom is
characterized by pure and unimpeded functioning in its relation to the
organs and their objects. In other words in their teaching and taking
living beings across to the other shore, the Buddhas' use of their
seeing, hearing, smelling, tasting, and touching is completely devoid
of attachment or distortion.
The transformation-bodies are
bodies which are created using spiritual powers and which are
transformations or emanations from the Dharma-body of the Buddha.
(Three Aspects of the Dharma Body are explained below in the section on
the eighth consciousness.) The Buddhas expediently display for living
beings Three Kinds of Transformation Bodies:
1) a great transformation body to
teach the great Bodhisattvas on the tenth ground (equivalent to the
Reward Body), 2) a small transformation body--the sixteen "foot"
physical body of the Buddha Shakyamuni, and 3) bodies which take on
appearance in accordance with the species of living being taught. The
perceptual functioning of these bodies is accomplished through the use
of the Wisdom of Successful Performance.
To be continued