Yogācārabhūmi-śāstra, Volume 51

The original text: "Furthermore, it was previously stated that Manas (the seventh consciousness) continuously operates in conjunction with the Alaya-vijnana (storehouse consciousness) until it is severed. It should be understood that it is constantly accompanied by and spontaneously operates with four innate afflictions simultaneously. These are: Satkaya-dristi (view of self), Asmi-mana (self-conceit), Atma-sneha (self-love), and Avidya (ignorance). These four afflictions, whether in a state of meditative concentration (Samāhita) or non-concentration (Asamāhita), are understood to perpetually operate without opposing wholesome states. They possess the nature of being obscured and non-defined (Sāsrava-avyākṛta)."

Explanation: This passage is the original text from the Yogācārabhūmi-Śāstra. Many people misinterpret this section. They believe that Manas possesses only these four afflictions—the view of self, self-love, self-conceit, and ignorance—meaning four affliction mental factors (Kleśa-caittas). However, the original text does not convey this meaning. Even if it did, since ignorance alone encompasses all afflictions, the Manas of ordinary beings would then possess all afflictions.

The meaning here is that Manas constantly operates together with these four afflictions at every moment, without separation even for an instant. "Perpetually operate" (恒行) means continuously functioning without cessation. Yet, Manas also has affliction mental factors that do not operate perpetually; they do not run constantly alongside Manas nor exist at every moment. Instead, they manifest occasionally, arising sometimes and not at others. Apart from these four afflictions, all others are non-perpetually operating afflictions. Thus, the affliction mental factors of Manas are divided into two parts: one part perpetually manifests and exists, while the other part occasionally accompanies Manas in manifestation.

Manas possesses the affliction of ignorance (Avidya), and ignorance encompasses all afflictions. All afflictions belong to the afflictions of Manas. The afflictions of Manas trigger the afflictions of the sixth consciousness (Manovijñāna), which then creates all karmic actions stemming from afflictions. To eradicate afflictions, only the severing of Manas's afflictions is ultimate. If Manas lacks a particular affliction, then there is no need to eradicate it, and spiritual practice encounters fewer obstacles and hindrances.

Whether the sixth consciousness has afflictions or not is ultimately irrelevant, because the sixth consciousness is subject to cessation (it is a "ceasing dhamma"). When the sixth consciousness ceases, its afflictions vanish instantly, leaving only Manas. As long as Manas is free from afflictions, sentient beings will not experience the cycle of birth and death (Samsāra). If Manas harbors afflictions, the cycle of birth and death is inevitable. Why do countless people insist on focusing extensively on the sixth consciousness? It is precisely because these individuals can only comprehend the sixth consciousness; they fundamentally do not understand Manas, much less observe its mental activities. Consequently, discussions on consciousness abound everywhere, and sentient beings are pitifully misled.

These four afflictions perpetually manifest at all times for ordinary beings (Pṛthagjana) and have never been severed. Other afflictions arise and cease intermittently. After severing the view of self (Sakāya-dṛṣṭi), the affliction of self-view disappears, but the other three afflictions continue to operate perpetually. After attaining the fourth fruition (Arhatship), all four afflictions vanish completely, the mind becomes pure, and there are no longer any perpetually operating afflictions (excluding the ignorance specific to Mahayana). However, latent tendencies (Vāsanā) remain; they simply cease to operate perpetually. The six root afflictions (Kleśa-mūla) are like the trunk of a tree, while the twenty secondary afflictions (Upakleśa) are like the branches and leaves. Once the trunk falls, the branches and leaves will soon wither and disappear entirely.

The affliction of ignorance within Manas encompasses all afflictions. Among these, the affliction of hatred (Dveṣa) cannot operate perpetually; it arises and ceases intermittently. If hatred operated perpetually, the consequences would be unimaginable—neither oneself nor others could endure it. The poison of hatred would soon destroy the physical body, life would not last long, and all surrounding beings would experience boundless suffering without any joy. Although the text does not specifically state whether Manas possesses the affliction of hatred, Manas absolutely does possess it. If Manas lacked the affliction of hatred, we would not need to practice to eradicate it. It is irrelevant if the sixth consciousness has hatred, as the sixth consciousness is constantly subject to cessation; once it ceases, the affliction vanishes. It would be excellent if only Manas were free from hatred. However, the reality is not so.

The language in the Yogācārabhūmi-Śāstra is extremely concise, and penetrating its semantic depth is very difficult. It requires both linguistic skill and experiential realization from spiritual practice; the two must be combined. True reliance on the Dharma means relying on facts. As long as something is a fact, it will eventually overcome all statements inconsistent with reality, revealing the power of truth. Even the Dharma spoken by the Buddha must be personally verified through contemplation to see if it is indeed so. All Dharma taught by the Buddha ultimately requires our complete experiential realization to attain Buddhahood. Merely reciting the Buddha's words without personally verifying and proving them does not resolve the issue; the Buddha's words cannot represent our own realization. At the culmination of practice, one relies entirely on the complete truth of reality—not even relying on the Buddha. The Dharma spoken by the Buddha must be personally verified; only after complete realization can one be considered to have fully accomplished the path.

The Dharma taught by the Buddha in the Sahā world is merely equivalent to the amount of soil under a fingernail. The Dharma not taught is as vast as the soil of the great earth. We must study, experientially realize, and know the truth of all Dharmas. And this truth cannot be obtained by relying on others; it must be personally realized.

This passage from the Yogācārabhūmi-Śāstra carries another important meaning. The text states that the four afflictions—the view of self, self-love, self-conceit, and ignorance—perpetually operate whether in meditative concentration or not. Although they operate perpetually, they do not contradict the eleven wholesome mental factors (Kuśala-caittas). This means that Manas simultaneously possesses and operates with both affliction mental factors and wholesome mental factors; the two do not conflict. Here, the Yogācārabhūmi-Śāstra states that Manas is associated with the eleven wholesome mental factors, while some other Bodhisattva treatises state that Manas is not associated with wholesome mental factors. Since the two treatises conflict, it is naturally the Yogācārabhūmi-Śāstra of Bodhisattva Maitreya that should be taken as authoritative.