The Vijñaptimātratā Doctrine: A Manifestation of Unwisdom

Nowadays, most people's practice centers entirely on the conscious mind (the sixth consciousness). Everything is dominated by and discussed solely in terms of consciousness. Not only are they unable to distinguish between the eighth consciousness (ālaya-vijñāna) and the seventh consciousness (manas), but they can barely differentiate even the five sense consciousnesses. Despite this, many claim to have attained enlightenment. What they realize, however, is merely a combined state of the eight consciousnesses or a mixed state of four consciousnesses, not the independent functioning state of the eighth consciousness alone. This is no different from not having realized anything at all. Within the vivid activities of the five aggregates and eighteen elements (dhātus), clearly discerning the intrinsic nature of each of the eight consciousnesses is great wisdom. If they are all bundled together and spoken of or realized as one, it becomes meaningless, equivalent to having said nothing and realized nothing.

If one speaks of the five sense consciousnesses, the seventh consciousness, and the eighth consciousness only by binding them to the sixth consciousness (mano-vijñāna), unable to clarify the intrinsic nature and characteristics of the other consciousnesses without relying on consciousness, it shows that this person can only observe the conscious mind and cannot observe the other consciousnesses. Their wisdom is too shallow. If one claims that all intrinsic natures are that of consciousness, and that the nature of the other consciousnesses is bestowed by consciousness, this is Consciousness-Only Theory. Such a person possesses almost no wisdom.

This Consciousness-Only Theory has led to a situation where saints who have severed the three fetters and attained enlightenment seem to fill the streets. If anyone thinks this matter is easy and unremarkable, they have surely misunderstood the method of seeing the path (darśana-mārga). They will inevitably regret it at the time of death. Sentient beings are truly pitiable. Lacking practical cultivation experience, they mistakenly believe in some unsubstantiated method, disbelieve the Buddha's teachings, and end up like this. Who will bear this responsibility, and how? The three evil realms are truly not places for amusement. Everyone should carefully weigh themselves.

Nowadays, the Buddha Dharma is profoundly misunderstood. Even though many people read the sutras and believe the Buddha's words, they do not necessarily comprehend them correctly, yet they think they understand. This is even more true when relying solely on what others say.

Practitioners of every method are utterly convinced of the correctness of their own practice method and direction, and they are completely certain of the correctness and authenticity of their own realization. In short, they trust themselves and the people and methods they follow, never arousing the mind to contemplate according to principle. This is the karmic propensity of sentient beings. When Elder Yuan Yin's teacher tested the depth of his wisdom and realization, he reverently cupped his hands as if holding a non-existent moon and presented it to his teacher, meaning "this is the intrinsically pure mind, the true suchness (tathatā)," not knowing what exactly this was. This is identical to the enigmatic gestures and expressions (jifeng) of Chan patriarchs. It shows that the "realization" of many people may appear the same on the surface, but what is the actual substance within? Due to lack of wisdom and discernment, sentient beings are often blinded by appearances, unable to recognize the true face of Mount Lu (i.e., the truth). Sentient beings are dull, yet no one admits their own dullness; all consider themselves extraordinary. This is the self-nature (egoism) of sentient beings.

The excessive self-confidence of so many people ultimately harms themselves and others. Even when the karmic retribution arrives, they may not recognize this point, let alone when the conditions for the retribution are not yet ripe. How could sentient beings, being so dull, sever the view of self (satkāya-dṛṣṭi) or even attain clear seeing of the mind (mingxin) and enlightenment merely upon hearing the Dharma with a slight thought from their conscious mind? How could countless people attain the fruits (phala) of the path simply by organizing and digesting the theory? The Dharma-Ending Age is indeed terrifying!