What Is Abhisamaya?

Yogācārabhūmi-śāstra, Volume 34

Original Text: By the knowing wisdom and the known object being in harmony without conflict, present observation occurs; hence it is called direct realization (pratyakṣa). Just as when Kshatriyas are in harmony without conflict, present observation is called direct realization; know that it is the same with Brahmins, etc. This also accomplishes numerous characteristics. Because one attains this realization of the truth through direct realization, one gains four wisdoms: by skillfully investigating while abiding in all mental applications (manaskāra) regarding all ascetic practices, one gains the wisdom of phenomena alone (dharma-jñāna), the wisdom of non-annihilation (anuccheda-jñāna), the wisdom of non-permanence (anityatā-jñāna), and the wisdom that conditioned phenomena are like illusions (pratītyasamutpanna-karma-māyopama-jñāna).

Explanation: By the wisdom capable of knowing the true Dharma, harmoniously united with the known principle of the Four Noble Truths, without any conflict between the two, such present observation is called direct realization (pratyakṣa). For example, when Kshatriyas are united harmoniously without conflict or opposition, such present observation is direct realization; observing Brahmins present before one is likewise. Direct realization can also accomplish numerous kinds of characteristics. By attaining such realization of the truth through direct realization, one gains four wisdoms: for all ascetic practices, if one abides in all mental applications and skillfully investigates and contemplates the practice, one will gain the wisdom of phenomena alone, the wisdom of non-annihilation, the wisdom of non-permanence, and the wisdom that conditioned phenomena are like illusions.

The "knowing wisdom" refers to the sixth and seventh consciousnesses (mano-vijñāna and kliṣṭa-manas) which see, know, and realize the Dharma, possessing wisdom of true observation. 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 are united harmoniously without opposition, such present observation is called direct realization.

"United harmoniously without conflict, without opposition" primarily lies in the realm of wisdom or the level of wisdom of the sixth and seventh consciousnesses. When the wisdom is sufficient to correctly observe and cognize the Dharma, it does not conflict with the principle-Dharma, and it is present observation—not speculation, reasoning, imagination, or analysis. The Dharma that is present, what the fact is, is just that—directly perceived (pratyakṣa) observation and cognition; this is called direct realization. At the moment of direct realization, one attains the Dharma, gaining the wisdom of phenomena (dharma-jñāna) and the wisdom of categories (anvaya-jñāna). Without direct realization, there is no wisdom of phenomena or wisdom of categories; there is no fruition attainment (phalapratyaya).

How does one distinguish whether the observation of the Dharma is present or not present? For example, 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 cognition of suffering becomes very profound. Constantly, everywhere, in every thought-moment, one perceives the suffering of the five aggregates, and every thought-moment desires to escape suffering and extinguish suffering. This mental state forms uninterrupted mental application (nirantara-manaskāra), continuous and unbroken. Uninterrupted mental application is the mental application arising from the mental faculty (manas, the seventh consciousness); it is the mental faculty perceiving suffering, not merely remaining on the surface of the sixth consciousness (mano-vijñāna). This is the result of present observation.

For suffering that is not present observation, uninterrupted mental application has not been formed. It is intermittent, sometimes present, sometimes absent; one often forgets suffering and still pursues pleasure. The aspiration for renunciation (niḥsaraṇapraṇidhāna) is not strong, the level of awakening is not high, and the capacity for action is even weaker. When a pleasurable state appears, one becomes lost in it, deeply immersed in the pleasurable state without awareness of suffering. Hopes for the future remain very strong, with delusions of attaining pleasure and maintaining it. In this state, feeling suffering on one side while pursuing pleasure on the other, with the mind and actions contradicting each other, this is not the present observation of suffering. Due to insufficient discerning wisdom, those who do not have direct realization often mistake their own situation for direct perception (pratyakṣa) and realization of the Dharma, but in reality, they are still quite far from genuine realization.

The common characteristics of those without present observation are: afflictions (kleśa) are not eliminated, ignorance (avidyā) is not severed, words and actions do not match, outward appearance and inner reality differ, saying one thing but doing another, pointing east but going west. Verbally they speak of emptiness (śūnyatā), but in action, they constantly cling to existence (bhāva), not empty anywhere; verbally they speak of non-self (anātman), yet constantly, everywhere, it is "I," unable to conceal it even if they try. Because they lack genuine realization, they do not know the state of body and mind after realization, nor do they know that their own thoughts and actions are all contrary to the state of realization; thus, they fundamentally cannot conceal their characteristics as ordinary beings (pṛthagjana).