Selected Lectures on the Vijñaptimātratāsiddhi-śāstra

Commentary on the Third Volume of the Cheng Weishi Lun (4)

Original Text: There are four kinds of dharmas: wholesome, unwholesome, obscured non-definitive, and unobscured non-definitive. To which category does the Ālaya-vijñāna belong? This consciousness is solely unobscured non-definitive, because it possesses the nature of karmic maturation (vipāka).

Explanation: There are four kinds of dharmas. What are these dharmas referring to? These dharmas refer to the dharmas produced by the eight consciousnesses, the dharmas jointly manifested through the operation of the eight consciousnesses. These dharmas can be divided into four categories: the first is wholesome dharmas, the second is unwholesome dharmas, the third is obscured non-definitive dharmas, and the fourth is unobscured non-definitive dharmas.

"Obscured" (覆, *fù*) means defiled, covering, or obstructing. Because there is defilement, it can obscure the true nature, obscure the true mind. Such dharmas possess obscuration, defilement, obstruction; they can cover the true nature and cover wholesome dharmas. This is called "obscured" (覆). The third type of dharma is called obscured non-definitive dharmas. "Definitive" (记, *jì*) refers to the nature of being wholesome or unwholesome. "Non-definitive" (无记, *wújì*) means dharmas that are neither wholesome nor unwholesome. The fourth type of dharma is unobscured non-definitive, meaning the dharmas produced are undefiled, possessing neither a wholesome nor an unwholesome nature; they are non-definitive, being neither wholesome nor unwholesome and without defilement.

The four kinds of dharmas produced by the eight consciousnesses include wholesome, unwholesome, obscured non-definitive, and unobscured non-definitive. Who produces wholesome dharmas? Wholesome dharmas correspond to the mind of the six consciousnesses; unwholesome dharmas also correspond to the six consciousnesses. Both wholesome and unwholesome dharmas correspond to the mind of the six consciousnesses. The mind of the six consciousnesses is sometimes wholesome, sometimes unwholesome. Obscured non-definitive dharmas correspond to the seventh consciousness, the mental faculty (manas). The seventh consciousness mental faculty of ordinary beings has self-attachment (*ātma-grāha*), self-conceit (*ātma-māna*), self-love (*ātma-sneha*), and self-delusion (*ātma-moha*). Due to these afflictions of ignorance, it misappropriates the meritorious qualities of the Ālaya-vijñāna as its own. In this way, it obscures and obstructs the true nature of the Ālaya-vijñāna, obstructs its own liberation, causing it to remain perpetually in the cycle of birth and death, suffering continuously. Therefore, it is called "obscured" (有覆).

The non-definitive nature of the mental faculty (manas) is due to its dim, coarse, and limited discernment. It cannot contemplate the wholesome or unwholesome nature of the karmic actions of the six consciousnesses or its own mental activities. It also does not know whether the objects of the six dusts (sense fields) are wholesome or unwholesome, nor whether the results are wholesome or unwholesome. The seventh consciousness mental faculty does not decide to create wholesome or unwholesome actions. Therefore, the mental faculty does not belong to the wholesome category nor the unwholesome category. Its operation is non-definitive, unrelated to wholesomeness or unwholesomeness.

However, from the First Ground (初地, *prathamā bhūmiḥ*) Bodhisattva level upwards, the mental factors (caitasika) associated with the mental faculty change. Afflictions are partially eliminated, so its obscured nature diminishes. Moreover, its power of wisdom becomes stronger than that of the mental faculty of other sentient beings. Especially, knowing that many dharmas are the functional nature of the eighth consciousness, not its own functional nature, its attachment to dharmas decreases significantly. Therefore, it corresponds somewhat to wholesome dharmas, and its non-definitive nature diminishes. At the Buddha stage, the mental faculty fully possesses the twenty-one wholesome mental factors, corresponding completely with the five object-determining mental factors (五别境) and wholesomeness. At the First Ground, it corresponds to a small part because the mental faculty achieves initial non-outflow (*anāsrava*), its wisdom power increases, and it is then called "wisdom consciousness" (智識, *jñāna-vijñāna*).

The unobscured non-definitive nature refers to the intrinsic nature possessed by the Ālaya-vijñāna mind-substance. The Ālaya-vijñāna is a consciousness that is fundamentally liberated. Because it has no ignorance or afflictions, it does not grasp at any dharma. It has neither the view of a self (*ātma-dṛṣṭi*) nor the view of dharmas (*dharma-dṛṣṭi*). Therefore, it cannot obscure the true nature of its own substance, cannot obstruct other minds from attaining liberation, and itself is not deluded or inverted. Thus, it is a mind-substance without obscuration.

It never gives rise to thoughts or intentions to create wholesome or unwholesome karmic actions. It does not create karmic actions within the objects of the six dusts. It does not discriminate or select whether the actions created by the six consciousnesses are wholesome or unwholesome karma. It has no defiled mental activity itself, no afflictions of greed, hatred, or delusion, no self-view, self-conceit, self-love, or self-delusion. It also lacks wholesome mental factors. Therefore, its mental activity is non-definitive, unrelated to wholesomeness or unwholesomeness, meaning it is unobscured non-definitive. The Ālaya-vijñāna belongs to the karmically matured nature (异熟性, *vipāka*), enabling the karmic actions of sentient beings to mature at different times, in different places, and in different forms. After maturation, sentient beings experience the corresponding karmic results.

Original Text: If the karmically matured (vipāka) were wholesome or defiled, the cycle of birth and death (saṃsāra) and its cessation (nirvāṇa) would not be possible.

Explanation: If the karmically matured nature were wholesome or defiled, sentient beings' cycle of birth and death or the cessation of this cycle to attain liberation would be impossible. If the karmically matured consciousness's (vipāka-vijñāna) karmically matured nature were wholesome dharmas or defiled dharmas, then sentient beings could not experience the phenomenon of revolving within the six realms, nor could there be the cycle of birth and death in the six destinies. Similarly, sentient beings could not eliminate the suffering of the six destinies' cycle of birth and death through cultivation.

Why is this said? For example, if the karmically matured nature of the Ālaya-vijñāna were wholesome, the eighth consciousness could only cooperate with the seven consciousnesses to create wholesome karma, and only record and store the wholesome karma created by the seven consciousnesses. In the future, it could only output wholesome karmic seeds, causing sentient beings to experience only wholesome karmic results. Then sentient beings could not revolve in birth and death within the three evil destinies, and the karmic results of the six destinies' cycle of birth and death could not fully manifest.

If the Ālaya-vijñāna were wholesome, when the first seven consciousnesses create unwholesome karma—such as killing, arson, slandering the Triple Gem—it would not cooperate in creating them. Furthermore, even if it did cooperate in creating them, if the seven consciousnesses created these defiled unwholesome actions, because the karmically matured consciousness is wholesome, it could not record and store the unwholesome karmic seeds. It could not store the unwholesome karmic seeds to allow the unwholesome karma to defile it. Then, in the future, unwholesome karmic results could not be realized.

However, the actual situation is that regardless of whether the first seven consciousnesses create wholesome karma, unwholesome karma, or karma that is neither wholesome nor unwholesome, the Ālaya-vijñāna pays no attention to these distinctions. It always cooperates in the creation and stores the seeds. After storing the seeds, when the seeds mature, it outputs the karmic seeds, causing the seven consciousnesses to experience the corresponding karmic results.

If the karmically matured consciousness were wholesome, it could not deliver the unwholesome karmic seeds of sentient beings for them to experience unwholesome retribution. Most causes, conditions, and karmic results could not be realized. Since the phenomenon of sentient beings experiencing birth and death in the six destinies exists, and there is suffering from the cycle of birth and death—all based on experiencing karmic results according to the wholesome and unwholesome karma created—then the Ālaya-vijñāna cannot be wholesome. The actions it cooperates in creating cannot all be wholesome dharmas.

Furthermore, if the karmically matured nature of the Ālaya-vijñāna were defiled, it would have defiled mental activity, afflictions like greed, hatred, and delusion. It could only cooperate with the seven consciousnesses to create defiled unwholesome actions, not cooperate to create wholesome actions. If it were defiled, it would not be wholesome. Then, when the seven consciousnesses of sentient beings wish to create wholesome karma, it would not cooperate, and wholesome karma could not be accomplished.

Moreover, even if it did cooperate in creating wholesome karma, it would not store these wholesome karmic seeds, nor would it output these wholesome karmic seeds. Then sentient beings creating wholesome karma could not receive wholesome retribution. Most importantly, the seven consciousnesses cannot create wholesome karma without its cooperation. Then sentient beings could never eliminate defiled afflictions, never attain liberation, and the cycle of birth and death could never be extinguished.

In this way, if the karmically matured consciousness belonged to either wholesome or unwholesome, then when sentient beings wish to create wholesome or unwholesome karma, it could not cooperate in the creation. Wholesome and unwholesome karma could not be accomplished, and wholesome or unwholesome karmic seeds could not be stored. Wholesome or unwholesome karma could not defile the Ālaya-vijñāna. Then, sentient beings' cycle of birth and death, or the cessation of the suffering of the cycle of birth and death, would be impossible.

Presently, we see that the karmic results of sentient beings' birth and death in the six destinies are continuous; the cycle of birth and death is unending. Moreover, there are sentient beings who, through cultivating goodness, are continuously eliminating defiled afflictions and extinguishing the suffering of the cycle of birth and death. This demonstrates that the karmically matured nature of the Ālaya-vijñāna does not belong to the wholesome nor to the defiled. It itself has no defiled nature and no wholesome nature. Instead, it conditionally cooperates with the seven consciousnesses to create any kind of karmic action. Therefore, it is non-definitive, neither wholesome nor unwholesome. It does not belong to wholesome nor unwholesome, enabling it to cooperate with sentient beings in creating wholesome, unwholesome, and neutral karmic actions. It can record and store the wholesome, unwholesome, and neutral karma of sentient beings, and by outputting them in the future, it realizes the causes, conditions, and karmic results of sentient beings.

Original Text: Moreover, this consciousness is the basis for both wholesome and defiled [dharmas]. If it were wholesome or defiled, since they are mutually contradictory, it should not serve as the basis for both.

Explanation: Furthermore, because the Ālaya-vijñāna is the consciousness upon which wholesome dharmas rely and also the consciousness upon which defiled dharmas rely, it is said that the Ālaya-vijñāna is unobscured non-definitive; it is neither wholesome nor defiled. If the Ālaya-vijñāna were wholesome, then the wholesome nature would contradict the defiled nature, and it could not serve as the basis for defiled karma. If the Ālaya-vijñāna were defiled, the defiled nature would contradict the wholesome nature, and the Ālaya-vijñāna could not serve as the basis for wholesome karma. Therefore, if the Ālaya-vijñāna were either wholesome or defiled, it could not simultaneously serve as the basis for both wholesome and defiled dharmas. Only one of the two types of karmic actions—wholesome or defiled—could rely on the Ālaya-vijñāna to manifest and operate; the two types of karmic actions could not simultaneously rely on the Ālaya-vijñāna.

In reality, the Ālaya-vijñāna is the consciousness upon which both wholesome and defiled karmas simultaneously rely. Both types of karma can operate relying on the Ālaya-vijñāna; only then can karmic actions be created, and wholesome and unwholesome dharmas arise. Without the Ālaya-vijñāna as the basis, wholesome dharmas could not be accomplished, nor could unwholesome dharmas. Therefore, the Ālaya-vijñāna is the consciousness upon which wholesome and unwholesome dharmas rely; the Ālaya-vijñāna is non-definitive.

If the Ālaya-vijñāna were wholesome or unwholesome—since wholesome and unwholesome are mutually contradictory—then the Ālaya-vijñāna could not serve as the basis for wholesome dharmas, nor could it serve as the basis for unwholesome dharmas. It would not be the consciousness upon which both wholesome and defiled dharmas simultaneously rely; it could not serve as the basis for both types of dharmas. Then, sentient beings' wholesome and unwholesome karmas could not be simultaneously created. However, sentient beings are either creating wholesome karma or unwholesome karma; they never create only one type of karma. This demonstrates that the Ālaya-vijñāna is not wholesome or unwholesome but non-definitive. Only then can it allow sentient beings to sometimes create wholesome karma and sometimes create unwholesome karma, and the Ālaya-vijñāna will cooperate in creating them all.

If the Ālaya-vijñāna were wholesome, then when sentient beings create unwholesome karma, it could not comply with sentient beings and cooperate in creating unwholesome karma. Unwholesome karmic actions could not arise relying on the Ālaya-vijñāna. Then, the Ālaya-vijñāna would not be the mind-substance upon which unwholesome dharmas rely. However, sentient beings who create unwholesome karma do indeed create unwholesome dharmas. How are unwholesome dharmas created? They are created through the Ālaya-vijñāna cooperating by delivering seeds and its own mental factors operating together. The truth is that the Ālaya-vijñāna is indeed the mind-substance upon which unwholesome dharmas and unwholesome karma rely. Therefore, the Ālaya-vijñāna does not belong to wholesome dharmas; it is not wholesome but non-definitive. Otherwise, unwholesome karmic actions could not be created.

If the Ālaya-vijñāna were defiled, then when sentient beings create wholesome karma, it would not comply with sentient beings to create wholesome karma. Sentient beings' wholesome karma could not be accomplished. However, sentient beings are able to create wholesome karma. What does this indicate? It indicates that the Ālaya-vijñāna still complies with sentient beings, delivers seeds, and utilizes mental factors to cooperate in creating wholesome karma. Then, the Ālaya-vijñāna is not unwholesome, not defiled, but non-definitive.

If the Ālaya-vijñāna belonged to wholesome dharmas or belonged to unwholesome dharmas—belonging to one of the two natures—then it could not serve as the basis for both wholesome and unwholesome dharmas. This shows that the Ālaya-vijñāna belongs to the nature that is neither wholesome nor unwholesome; it is non-definitive. Only then can it serve as the basis for sentient beings' wholesome and unwholesome karma. Wholesome and unwholesome karma rely on this consciousness; only then can sentient beings create wholesome and unwholesome karmic actions.

Original Text: Moreover, this consciousness is what is perfumed. If it were wholesome or defiled, like something extremely fragrant or extremely foul, it should not receive perfuming. Without perfuming, both defiled and pure causes and effects would not be established. Therefore, this [consciousness] is solely unobscured non-definitive.

Explanation: Furthermore, because the Ālaya-vijñāna can be perfumed by wholesome and defiled karmas, it is non-definitive. "This consciousness is what is perfumed" means the Ālaya-vijñāna can be defiled by the karmic seeds of the seven consciousnesses. If it stores wholesome karma, it is perfumed by wholesome karma and will output wholesome karmic seeds, realizing wholesome bodily, verbal, and mental actions and karmic results. If it stores unwholesome karma, it is perfumed by unwholesome karma and will output unwholesome karmic seeds, realizing defiled bodily, verbal, and mental actions and unwholesome karmic results.

The substance of the Ālaya-vijñāna is pure, undefiled, constant, and unchanging. However, it must store the karmic seeds created by the seven consciousnesses to realize the continuity of sentient beings' birth and death. After storing the karmic seeds, the seeds can perfume the Ālaya-vijñāna, causing the Ālaya-vijñāna to possess a nature that is neither pure nor impure, no longer the pure, undefiled nature of its substance. Furthermore, with the impermanent and changing nature of the seeds, it is no longer the constant and unchanging nature of its substance.

Because the karmic seeds within it are constantly arising, ceasing, and changing, the wholesome and unwholesome karma stored within the Ālaya-vijñāna continuously transforms. What is meant by "perfuming"? Because the karmic actions created by sentient beings—whether wholesome, unwholesome, or non-definitive—are all stored within the Ālaya-vijñāna. After being stored within the Ālaya-vijñāna, they cause the seeds within the Ālaya-vijñāna to possess a wholesome or defiled nature. That is, the originally pure eighth consciousness, containing defiled, arising-and-ceasing karmic seeds, causes the Ālaya-vijñāna, together with the seeds, to become a mind-substance that is neither pure nor impure.

The seeds are stored within the mind-substance. In the future, it will deliver these seeds again to cooperate with sentient beings in creating wholesome and defiled karma. This is called perfuming. If it does not store wholesome seeds, it is not perfumed by wholesome dharmas. Then, in the future, it will not form sentient beings' wholesome bodily, verbal, and mental actions and karmic results; sentient beings' wholesome karma cannot be established. If it does not store unwholesome karmic seeds, it is not perfumed by defiled dharmas. In the future, it will not output sentient beings' unwholesome karmic seeds to cooperate in creating defiled karma and realize sentient beings' unwholesome karmic results. If it is not perfumed by defiled dharmas, it will not store and output defiled karmic seeds. Then, sentient beings' defiled karmic seeds cannot perfume it. In the future, it will not deliver sentient beings' defiled seeds and will not cooperate with sentient beings in creating defiled karma.

However, it indeed complies with sentient beings, sometimes creating wholesome karma, sometimes creating unwholesome karma; it complies in creating both types of karma. The karmic seeds of both types are stored within its mind-substance. It is indeed being perfumed by both types of karma. In the future, it will output wholesome or unwholesome karmic seeds, cooperating with sentient beings to create wholesome karma and also cooperating to create unwholesome karma. Therefore, it does not belong to the wholesome nor to the unwholesome; it can only be said to belong to the non-definitive nature that is neither wholesome nor unwholesome.

If the Ālaya-vijñāna belonged to wholesome dharmas or defiled dharmas, it would be like something extremely fragrant or extremely foul. Its nature would be fixed and unchanging; it could not be altered by further perfuming of fragrance or foulness. If it were wholesome, like something extremely fragrant, then when foulness comes, it would not receive the perfuming of the foulness. It would always be extremely fragrant. Then, foulness could not be stored within its mind-substance. In the future, it would not release the defiled seeds of foulness, and sentient beings would not experience foul unwholesome retribution. Similarly, fragrance could not perfume it; it would not become more fragrant.

If it were defiled, like something extremely foul, then when fragrance comes, it would not store the seeds of fragrance, nor would it be perfumed by the fragrance. In the future, it would not deliver the seeds of fragrance to experience fragrant wholesome retribution. Similarly, foulness could not perfume it, making it fouler, because it could no longer be perfumed, having already reached the extreme.

This demonstrates that the Ālaya-vijñāna does not belong to the nature of extreme fragrance or foulness. Similarly, it does not belong to the wholesome nor to the defiled; it can only belong to the non-definitive nature that is neither wholesome nor unwholesome. If it belonged to the wholesome or to the unwholesome, then the wholesome or unwholesome actions created by sentient beings would not have karmic causes and results in the future; karmic causes and results would not be established because it cannot be perfumed. Therefore, based on the above arguments, the Ālaya-vijñāna is solely unobscured non-definitive. The Ālaya-vijñāna can only be unobscured non-definitive. It has no wholesome or defiled nature; it does not belong to the wholesome, nor does it belong to the unwholesome.

Original Text: "Obscured" (覆) refers to defiled dharmas, because they obstruct the path to sagehood. Also, they can cover the mind, making it impure. This consciousness is not defiled, therefore it is called "unobscured" (无覆).

Explanation: "Obscured" (覆) refers to defiled dharmas. "Defiled" means impure, able to cover the self-mind, preventing recognition of the true nature and perception of true reality. Therefore, it obstructs the path to sagehood (圣道, *āryamārga*), preventing the attainment of sagehood, causing one to remain forever in the cycle of birth and death.

This consciousness is not defiled, therefore it is called "unobscured". This Ālaya-vijñāna has no defilement, no obscuration by ignorance. Therefore, the Ālaya-vijñāna is unobscured. It cannot obscure itself, cannot cover the true nature and truth, cannot obstruct itself from manifesting the true nature and true reality, nor obstruct its own sage-nature. Therefore, it is unobscured.