What is Abhisamaya?

Volume 34 of the Yogācārabhūmi-śāstra Original Text: It is called 'abhisamaya' (direct realization) because the knowing wisdom and the known object harmonize without contradiction and are observed directly present. For example, as when a kṣatriya and a kṣatriya harmonize without contradiction, their direct observation is called 'abhisamaya'. The same should be understood for a brahmin, etc.

Explanation: It is called 'abhisamaya' because the wisdom capable of knowing the true Dharma (the truths) and the known principle of the Four Noble Truths harmonize together; the two are not separate, and such direct observation is called 'abhisamaya'. For instance, just as a kṣatriya and a kṣatriya harmonize without contradiction and without mutual opposition, their direct observation like this is 'abhisamaya'; observing a brahmin directly present is also like this.

The 'knowing wisdom' refers to the sixth and seventh consciousnesses capable of seeing, knowing, and realizing the Dharma, possessing wisdom that observes things as they truly are. The 'known object' refers to the principles observed by the sixth and seventh consciousnesses, such as the principle of the Four Noble Truths and the Dharma of Prajñā (wisdom), etc. When wisdom and object harmonize together without opposition, such direct observation is called 'abhisamaya'.

'Harmonizing without contradiction, without mutual opposition' primarily lies in the realm or level of wisdom of the sixth and seventh consciousnesses. When the wisdom is sufficient to correctly observe and cognize the Dharma, it does not contradict the principle-Dharma, and it is direct observation—not speculation, inference, imagination, or analysis. The Dharma present directly, whatever the fact is, is observed and cognized directly (pratyakṣa-pramāṇa). This is called 'abhisamaya'. At the time of 'abhisamaya', the Dharma is realized, and the wisdom of the Dharma (dharmajñāna) and the subsequent wisdom (anvayajñāna) are attained. Without 'abhisamaya', there is no wisdom of the Dharma or subsequent wisdom, and there is no realization of the fruit (result).

How to distinguish whether the observation of the Dharma is direct ('abhisamaya') or not? For example, when observing the Truth of Suffering (duḥkha-satya), one perceives the five aggregates (pañcaskandha) as suffering. After directly observing that the five aggregates are suffering, the inner awareness of suffering becomes very profound. Constantly, everywhere, in every thought-moment, one perceives the suffering of the five aggregates, and in every thought-moment, one wishes to escape suffering and extinguish suffering. This mental state forms uninterrupted mental attention (abhisaṁskāra-manaskāra), continuous and unbroken. Uninterrupted mental attention means attention arising from the mental faculty (manas, the seventh consciousness); it is the mental faculty that perceives suffering, not merely remaining on the surface of the sixth consciousness (mano-vijñāna). This is the result of direct observation.

Suffering that is not directly observed does not form uninterrupted mental attention. It is intermittent, sometimes present, sometimes absent. One often forgets suffering and still pursues pleasure. The aspiration for liberation (renunciation mind) is not strong, the awakening nature is not high, and the power of action is even weaker. When pleasurable states appear directly, one becomes lost in them, deeply immersed without awareness of suffering. Hopes for the future remain great, with delusions of attaining and maintaining pleasure. In this state, one feels suffering on one hand yet pursues pleasure on the other, a state where mind and actions contradict each other—this is not directly observing suffering. Those who do not have direct realization ('abhisamaya'), due to insufficient discerning wisdom, often mistakenly believe their situation to be direct perception (pratyakṣa) and a realization of the Dharma, but in reality, they are still quite far from genuine realization.

The common characteristics of those who do not observe directly are: afflictions (kleśa) are not eliminated, ignorance (avidyā) is not severed; words and deeds are inconsistent, outward appearance and inner reality differ; saying one thing but doing another, pointing east yet heading west; speaking of emptiness (śūnyatā) with the mouth, yet in action clinging to existence (bhāva) everywhere, not empty anywhere; speaking of non-self (anātman) with the mouth, yet constantly and everywhere being self-centered, unable to conceal it even when trying. Because there is no genuine realization, they do not know the state of body and mind after realization, nor do they realize that their thoughts and actions are contrary to the state of realization. Therefore, they fundamentally cannot conceal their characteristics of being ordinary beings (pṛthagjana).

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