The Tree Diagram of the Eight Consciousnesses

All dharmas in the world are collectively constituted by the eight consciousnesses, analogous to an ancient and vigorously thriving towering tree. The roots implanted deep within the soil correspond to the Tathāgatagarbha, with a foundation that is solid, vast, and indestructible. The thick and sturdy trunk corresponds to the seventh consciousness, the mental faculty (manas), extending steadily towards the heights. The luxuriant branches correspond to the sixth consciousness, with most branches connecting to dense foliage; the leaves correspond to the five consciousnesses. Without the Tathāgatagarbha roots, there is no trunk of the seventh consciousness; without the trunk of the seventh consciousness, there are no branches of the sixth consciousness; without the branches of the sixth consciousness, there are no leaves of the five consciousnesses. Yet, branches of the sixth consciousness can exist without leaves of the five consciousnesses; the trunk of the seventh consciousness can exist without branches of the sixth consciousness; and the Tathāgatagarbha roots can exist without the trunk of the seventh consciousness.

This text, combined with the structural diagram of the great tree, fully represents the five-aggregate body of sentient beings. Ordinary beings burdened by heavy ignorance often have their vision obscured by a single leaf; they are fond of beautiful colors, seeing only the red, yellow, and green leaves, while all other essential elements remain unseen. These beings live in a drunken stupor within the mundane world, indulging in food, drink, and pleasure, knowing only the enjoyment of the five desires. They possess no thought, no ideals, and no aspirations.

Slightly wiser ordinary beings not only see the colorful leaves but also appreciate the charm and beauty of the branches. These individuals immerse themselves in the exploration and pursuit of various thoughts and philosophical theories, yet fail to see that branches and leaves are constantly being born and withering with the seasons, undergoing continuous birth, abiding, change, and cessation, never eternal. Consequently, the theories they research and develop are constantly updated and revised, finding no ultimate abode or source.

Beings with deeper insight and a more practical disposition follow the leaves and branches inward, seeking the trunk, attempting to excavate the subconscious and uncover the mysteries of the mind. Some, ultimately lacking sufficient merit and mental strength, can only perceive the outline of the trunk. Others, more discerning, push aside the obstructing branches and leaves, behold the main trunk, and deeply contemplate its majestic form. They discover that all nourishment for the branches and leaves (the six consciousnesses) is transmitted upward by the trunk, the mental faculty (manas); without the trunk of the mental faculty, there are no branches and leaves of the six consciousnesses.

The wise do not stop contented here. Following the trunk further downward in their inquiry, they finally find the source of life—the eternal, deathless root, the Tathāgatagarbha. They finally understand that this is the origin of nourishment, while the trunk is merely the conduit and bridge for its transmission. Having found the source of life, the wise find their heart's abode. Leaning against the trunk, sitting upon the root, they rest in its shade, appreciating the scenery of the branches and leaves, moved with ease.

Pitiful are those who cut down the trunk, process it to build houses and mansions, leaving structures that last a hundred years; who split the branches into small pieces to burn for warmth, leaving forms that endure two or three years; whose fallen leaves litter the ground, unswept, rotting away after autumn, vanishing without a trace; leaving only the root, lying alone in solitude.