Explanation of the Third Volume of the Cheng Weishi Lun

Original Text: Is the ālaya-vijñāna ceasing or permanent? It is neither ceasing nor permanent, because it perpetually transforms. "Perpetual" means that from time without beginning, this consciousness has continuously existed without interruption in a uniform manner, for it is the basis for the establishment of the realms, destinies, and modes of birth.

Explanation: Is the ālaya-vijñāna ceasing or permanent? Answer: It is neither ceasing nor permanent. Why is the ālaya-vijñāna said to be neither ceasing nor permanent? Because the ālaya-vijñāna possesses its own consciousness-seeds. When these consciousness-seeds of the ālaya-vijñāna are projected outward, they form the continuous operation of the ālaya-vijñāna's mental substance. The consciousness-seeds of the ālaya-vijñāna themselves arise and cease moment by moment, undergoing instantaneous changes. It is precisely because of this momentary arising, ceasing, and transformation of the seeds that the existence and operation of the ālaya-vijñāna's mental substance are possible, enabling the formation of its various functions. Even in the state of an arhat's nirvāṇa without residue, the ālaya-vijñāna's own consciousness-seeds are continuously projected and undergo arising, ceasing, and transformation, forming the unceasing ālaya-vijñāna. Only then can the mental substance operate and remain unceasing.

Because the ālaya-vijñāna has its own consciousness-seeds arising and ceasing moment by moment, it is said to be non-permanent. Although the consciousness-seeds arise and cease moment by moment, the ālaya-vijñāna formed by them has never ceased for even an instant, which shows that it is also non-ceasing. The functional role of the ālaya-vijñāna perpetually exists; it will operate forever and perpetually manifest all phenomena of the world. Therefore, it is non-ceasing. The ālaya-vijñāna's own seeds will forever be projected moment by moment, arising and ceasing moment by moment. The stored karmic seeds also continuously arise, cease, and transform. Therefore, the ālaya-vijñāna is also non-permanent.

"Because it perpetually transforms" – because this ālaya-vijñāna is forever operating, forever functioning, never stopping for even an instant. Because it is perpetually operating, it is said to be neither ceasing nor permanent. The ālaya-vijñāna, from the beginningless kalpas without origin, has always been operating and functioning, perpetually existing and perpetually exerting its function. Therefore, it is said to be continuous. The ālaya-vijñāna is perpetually uninterrupted; it forever operates, hence it is called "perpetual." Because it has never ceased, it is said to be perpetually uninterrupted, never ceasing for even an instant.

Therefore, this ālaya-vijñāna is the fundamental reliance for sentient beings of the three realms – the desire realm, form realm, and formless realm – the six destinies, and the four modes of birth: womb-born, egg-born, moisture-born, and transformation-born. It is the foundation of all sentient beings. Because the ālaya-vijñāna exists, the three realms, the six destinies of sentient beings, the four modes of birth, and the four holy states and six ordinary states come into being. All sentient beings and all dharmas take the ālaya-vijñāna as the fundamental basis for their establishment. Without the ālaya-vijñāna, there would be no three realms, no world of sentient beings' five aggregates, and no four holy states and six ordinary states. 

Original Text: "Its nature firmly holds seeds, preventing them from being lost." "Transforms" means that from time without beginning, this consciousness, thought-moment by thought-moment, arises and ceases, transforms before and after, causes cease and effects arise; it is not permanent and singular. Therefore, it can be perfumed by the transforming consciousnesses to become seeds.

Explanation: The substance-nature of the ālaya-vijñāna is firmly abiding and can hold seeds, preventing all seeds from being destroyed. What does "substance-nature firmly abiding" mean? The ālaya-vijñāna is the vajra-mind spoken of in the Diamond Sutra. This vajra-mind never perishes; no matter who or what force, no one can destroy the ālaya-vijñāna; it cannot be destroyed. Why can it not be destroyed? Because it does not correspond to any mundane dharma. Therefore, the discerning minds of sentient beings in the mundane world cannot destroy it; the bodily, verbal, and mental actions of sentient beings cannot destroy it; the material dharmas of the world cannot destroy it; all dharmas, whether material or mental combined, cannot destroy it. Therefore, it is said that its substance-nature is firmly abiding. Furthermore, because it is originally the unborn and unceasing mental substance, from beginningless kalpas it has never ceased for an instant, perpetually transforming and continuous, without beginning or end, it cannot be destroyed. Also, because it is formless and without characteristics, it cannot be destroyed. Its substance-nature is extremely firm and solid, never perishing. This describes its indestructible vajra-nature.

"Holds all seeds" – since the ālaya-vijñāna is the indestructible vajra-mind with a firmly abiding substance-nature, it can therefore hold and store all the karmic seeds of sentient beings, never disappearing or perishing. These seeds include not only the seven great seeds inherently contained within itself but primarily the karmic seeds created by sentient beings: including seeds of wholesome karma, unwholesome karma, and morally neutral (non-defined) karma. All the karmic seeds of sentient beings reside within the mental substance of the ālaya-vijñāna. Once stored there, unless the sentient being experiences the corresponding karmic retribution, fulfilling the corresponding laws of cause and effect, the seed is extinguished; otherwise, it does not cease.

If the karmic cause and effect are not realized, the seeds will not be eliminated and will remain in the ālaya-vijñāna. However, part of these seeds can be eliminated through repentance. For example, part can be eliminated by realizing emptiness, attaining the patience of non-arising and the wisdom of non-arising dharmas, but not all can be eliminated. Thus, the ālaya-vijñāna must be extremely firm, incapable of disintegration or destruction, to ensure that the stored karmic seeds are not lost, not scattered, and not destroyed.

"Transforms" – from time without beginning, this consciousness arises and ceases thought-moment by thought-moment, transforming before and after. This means this consciousness is perpetually operating, never ceasing. The ālaya-vijñāna, from time without beginning, arises and ceases thought-moment by thought-moment. What does "arising and ceasing thought-moment by thought-moment" mean? It means that the ālaya-vijñāna itself also has consciousness-seeds that arise and cease moment by moment. It is precisely because of this momentary arising and ceasing of its own seeds that the unborn and unceasing ālaya-vijñāna is formed, ensuring the ālaya-vijñāna's perpetual non-cessation and eternal operation. Saying "arising and ceasing thought-moment by thought-moment" also refers to the karmic seeds of sentient beings stored in the ālaya-vijñāna, which are constantly undergoing change: some seeds disappear, while new ones are stored. The ālaya-vijñāna simultaneously realizes the karmic fruits of sentient beings while continuing to store new karmic seeds created by sentient beings, causing the karmic seeds to continuously arise, cease, and transform.

Therefore, the karmic seeds of sentient beings also arise and cease thought-moment by thought-moment, transforming before and after. Why does the ālaya-vijñāna undergo arising, ceasing, and transformation? One reason is its own consciousness-seeds; another is the karmic seeds created by the seven consciousnesses within it, undergoing arising, ceasing, and transformation. When the ālaya-vijñāna realizes one karmic fruit of a sentient being, that karmic fruit is reduced. When new karma is created, new karmic fruits are added. Thus, the karmic seeds continuously arise, cease, and transform. The degree of purity and defilement of sentient beings' minds varies. Seeds thus transform from defiled to pure, from pure to defiled, arising, ceasing, and transforming thought-moment by thought-moment. Sentient beings revolve in birth and death in this way: one lifetime creating wholesome karma leads to rebirth in heaven, another lifetime creating unwholesome karma leads to falling into evil destinies, continuously revolving in the cycle of birth and death.

"Causes cease and effects arise; it is not permanent and singular." Because the seeds within the ālaya-vijñāna are always undergoing arising, ceasing, and transformation, once cause and effect are realized, the seeds cease to exist. When new karma is created, new seeds are added. The seeds within the ālaya-vijñāna are always arising, ceasing, and transforming, causing the ālaya-vijñāna to arise and cease thought-moment by thought-moment, transforming before and after, not perpetually remaining in its original state. Thus, the ālaya-vijñāna of a sentient being in this life and the next life, the ālaya-vijñāna after enlightenment, the ālaya-vijñāna after entering the first bhūmi, and the ālaya-vijñāna at different fruition stages all have different connotations. Because the seeds within it are arising, ceasing, and transforming, this phenomenon of arising, ceasing, and transformation is the "cause ceasing and effect arising" of the seeds. These karmic seeds are the cause. Immediately after a karmic action is performed, it is stored as a seed in the ālaya-vijñāna. The seed is then in the causal position; when conditions ripen in the future, it will produce the fruit.

When a certain seed is projected out, realizing the karmic fruit of a sentient being, that is "effect arising." Once the karmic retribution is produced, realizing the karmic fruit, the cause of that seed ceases; this is called "cause ceasing and effect arising." Therefore, the ālaya-vijñāna is not perpetually constant and uniform; it is always undergoing arising, ceasing, and transformation. Thus, for us Buddhist practitioners, the bodhisattvas who have realized the mind and seen the nature, their ālaya-vijñāna is always changing, becoming increasingly pure. Therefore, the ālaya-vijñāna is non-permanent and non-singular. It does not perpetually remain in its original state; it is not perpetually defiled, perpetually pure, or perpetually burdened with karmic obstacles. It does not remain perpetually defiled without becoming pure; it is not unchanging.

The ālaya-vijñāna can be perfumed by the seven transforming consciousnesses. After the first seven transforming consciousnesses create karma, they store the seeds within the ālaya-vijñāna, endowing the ālaya-vijñāna with the nature of arising and ceasing. Thus, the ālaya-vijñāna can also be perfumed and influenced by the seven transforming consciousnesses. Originally, the ālaya-vijñāna itself is the pure tathāgatagarbha. By storing the defiled seeds of the seven transforming consciousnesses, the ālaya-vijñāna acquires this nature of seed arising, ceasing, transformation, cause ceasing and effect arising – this nature of arising and ceasing. It is perfumed by the seven transforming consciousnesses; after being perfumed, it becomes karmic seeds stored within the mental substance. 

Original Text: "Perpetual" negates cessation. "Transforms" indicates non-permanence. It is like a torrential current. Cause and effect are thus. Like torrential flowing water, it is neither ceasing nor permanent. Continuously for a long time, it causes drifting and drowning. This consciousness is also thus. From time without beginning, arising and ceasing continuously, neither permanent nor ceasing, it causes sentient beings to drift and drown, preventing them from being liberated.

Explanation: "Perpetual" negates cessation; this "perpetual" means non-ceasing, forever thus, never disconnected; this is "perpetual." "Transforms" indicates non-permanence; this "transforms" means revolving, continuously revolving within the cycle of birth and death along with the seven transforming consciousnesses, continuously realizing the karmic cause and effect of sentient beings along with the seven transforming consciousnesses. Cause ceases and effect arises; the seeds contained within are continuously arising, ceasing, and transforming. Therefore, the ālaya-vijñāna is also non-permanent. The ālaya-vijñāna's own consciousness-seeds ceaselessly arise, cease, and transform; the consciousness-seeds produced to form the seven consciousnesses also ceaselessly arise, cease, and transform; the karmic seeds also ceaselessly arise, cease, and transform. This causes the ālaya-vijñāna as a whole to ceaselessly arise, cease, and transform. Although its own substance-nature is pure and undefiled, the seeds it contains are arising, ceasing, and transforming. Therefore, as a whole, it is non-permanent.

"Like a torrential current, cause and effect are thus" – the ālaya-vijñāna is like a torrential current of water, moment by moment carrying seeds, continuously flowing onward like waves pushing one after another, surging and turbulent, ceaselessly realizing the various karmic causes and effects of sentient beings. After the seven consciousnesses of sentient beings create karmic actions, the seeds are stored in the ālaya-vijñāna. When conditions ripen, they are projected out, realizing the karmic seeds. While realizing the karmic seeds, the seven consciousnesses of sentient beings create new karma. After creating karma, new karmic seeds are stored. Once stored, when conditions ripen, they are projected out again, realizing cause and effect once more. Thus, the causes and effects of sentient beings continue, causing the ālaya-vijñāna to be like a torrential current, ceaselessly revolving, operating, and functioning without rest, continuously arising, ceasing, and transforming, just like a torrential current that has never ceased for an instant.

The ālaya-vijñāna is like torrential flowing water, neither ceasing nor permanent. If it were said to be ceasing, since beginningless kalpas it has been revolving and operating along with the seven consciousnesses, never ceasing for an instant. Even in nirvāṇa without residue, it itself is still operating, never resting for an instant. If it were said to be permanent, yet its own consciousness-seeds are ceaselessly arising, ceasing, and transforming moment by moment. The karmic seeds contained within its mental substance are also ceaselessly arising, ceasing, and transforming. Some karmic seeds disappear, some are added, transforming from defiled to pure, from pure to defiled, continuously changing without cease. Cause ceases and effect arises; it ceaselessly realizes the karmic cause and effect of sentient beings without stopping.

"Continuously for a long time, causing drifting and drowning." Sentient beings, since beginningless kalpas, have continuously revolved within the six destinies of birth and death due to the ālaya-vijñāna always revolving along with the seven consciousnesses. The length of time of this revolving is incalculable; only the wisdom of a Buddha can know its measure. Sentient beings, throughout such a vast length of time, have continuously endured various karmic retributions of birth and death, causes and effects, effects and causes, drifting and revolving continuously for a long time within the ocean of birth and death, into the future without knowing when it will end. Sentient beings are thus drowning in the ocean of birth and death karma they themselves have created, unable to extricate themselves. Because the ālaya-vijñāna always follows the ignorance of the seven consciousnesses, cooperates with the seven consciousnesses in creating karmic actions, and ceaselessly realizes karmic cause and effect – storing seeds, projecting seeds, realizing cause and effect – it causes sentient beings to drift and drown within the six destinies, enduring immeasurable suffering without end. Only when, one day, the suffering becomes unbearable, and they reflect upon themselves, do they begin to awaken, study the Buddha's teachings, cultivate the path, subdue afflictions, transform defilement into purity, and gradually save themselves. Only then is there hope to pull themselves out of the ocean of birth and death karma and attain liberation.

The great ocean water of the world is unfathomably deep. Wave after wave, surging and turbulent, those who enter are drifted and drowned by the waves; birth and death are terrifying. The ālaya-vijñāna is also thus. From beginningless kalpas, seeds arise and cease, yet itself continues without interruption, revolving perpetually without rest. Within it are stored the immeasurable and boundless karmic seeds of birth and death of sentient beings, causing the karmic ocean of sentient beings to be vast and boundless, ceaselessly stirring up one great wave of birth and death after another, wave upon wave, billowing and rolling, engulfing sentient beings, heads emerging and submerging, making liberation difficult.

Original Text: This intends to show that this consciousness, from beginningless time, is cause and effect, the meaning of neither ceasing nor permanent. It means the nature of this consciousness, from beginningless time, moment by moment, effect arises and cause ceases. Effect arises, therefore not ceasing; cause ceases, therefore not permanent.

Explanation: "This intends to show this consciousness' beginningless cause and effect, the meaning of neither ceasing nor permanent." The above exposition has already indicated that the ālaya-vijñāna, from beginningless kalpas, ceaselessly realizes the causes and effects of sentient beings: cause ceases and effect arises, effect arises and cause ceases, ceaselessly arising, ceasing, and transforming. Therefore, it explains that the ālaya-vijñāna is neither annihilated nor permanently constant. Because the ālaya-vijñāna, from beginningless kalpas, has continuously realized the karmic cause and effect of sentient beings, the causes of karma created by sentient beings are stored as karmic seeds. When conditions are met in the future, they are projected out, realizing the karmic fruits of sentient beings. When the karmic fruit is produced, the cause of creating the karma ceases, and the seed disappears. Simultaneously, the five aggregates of sentient beings create new karma, storing new karmic seeds, which will realize new karmic fruits in the future. Thus, the ālaya-vijñāna continuously realizes the law of cause and effect: cause ceases and effect arises, effect arises and cause ceases, without ceasing.

Its ability to ceaselessly realize the karmic retribution of sentient beings shows that the ālaya-vijñāna is the meaning of neither ceasing nor permanent. The ālaya-vijñāna is not ceasing, nor is it permanent. Why is it not ceasing? Because its own substance-nature is firmly abiding; it never ceases to give rise to all phenomena of the three realms for sentient beings; it never ceases to give rise to the five-aggregate physical bodies of sentient beings lifetime after lifetime. It perpetually arises with its own function, never lost, never ceased. Why is it not permanent? Because the seven transforming consciousnesses it gives rise to are arising and ceasing; the karmic seeds within it are arising and ceasing; the karmic cause and effect it realizes are arising and ceasing; all dharmas it gives rise to are arising and ceasing. Moreover, its own consciousness-seeds also arise and cease moment by moment. Therefore, the ālaya-vijñāna is also not permanently constant and unchanging.

"It means the nature of this consciousness, from beginningless time, moment by moment, effect arises and cause ceases. Effect arises, therefore not ceasing; cause ceases, therefore not permanent." The substance-nature of the ālaya-vijñāna, from beginningless kalpas, has moment by moment realized karmic cause and effect. After the karmic fruit of sentient beings is produced, the cause that created that karma ceases, and the karmic seed disappears. Once a karmic seed is formed, it is stored within the ālaya-vijñāna. When conditions ripen, the seed is projected out to realize the karmic cause and effect of sentient beings. The fruit, for the most part, is born only when conditions ripen in a future life. When the fruit is born in the future life, it shows that the ālaya-vijñāna still exists, has not ceased, and thus can have the subsequent karmic retribution.

The ālaya-vijñāna is the principal consciousness that realizes the karmic retribution of sentient beings; it is the principal consciousness that stores and projects seeds; it is the cause that produces all phenomena of the three realms; it is the principle and source of the dependent arising of all dharmas. When the ālaya-vijñāna realizes the karmic retribution of sentient beings, the karmic seeds that created the karma cease. The cessation of the seeds shows that the ālaya-vijñāna is non-permanent; the seeds it contains are ceaselessly arising, ceasing, and transforming, unable to maintain constancy. Therefore, this ālaya-vijñāna is neither ceasing nor permanent. It is said to be non-ceasing because it can extend into future lives without ceasing, continuously realizing the karmic fruits of sentient beings. It is said to be non-permanent because the seeds it contains arise, cease, and transform. 

Original Text: Neither ceasing nor permanent is the principle of dependent arising. Therefore, it is said that this consciousness perpetually transforms like a flowing stream. Since the past and future are not truly existent, non-permanence is acceptable. How can it be non-ceasing? How can cessation accord with the correct principle of dependent arising? If the past and future were truly existent, non-cessation could be accepted. How can it be non-permanent? Permanence also does not accord with the correct principle of dependent arising.

Explanation: The ālaya-vijñāna is neither ceasing nor permanent. It is the cause of all phenomena of the world, the source of all dharmas, the principle-substance upon which the arising of all dharmas depends. The arising of the world's dharmas is the realization of the karmic cause and effect of sentient beings, hence the continuous cycle of birth and death in the sentient world. The karmic cause and effect realized by the ālaya-vijñāna, the three realms it gives rise to, the buddha-lands in the ten directions, the universe as the vessel-world, the five aggregates and eighteen elements of sentient beings it produces – all are dependently arisen, all are dharmas of dependent arising. Because there is the ālaya-vijñāna, dependent arising is possible. Because of the karmic seeds stored within the ālaya-vijñāna, dependent arising is possible; encountering conditions, they arise. Therefore, the principle of dependent arising is the principle-substance of dependent arising, which is the ālaya-vijñāna.

Because there is the principle of dependent arising, it is said that the ālaya-vijñāna perpetually transforms like a torrential current. It must realize all the laws of cause and effect for sentient beings; it must continuously manifest and operate; it cannot cease for even an instant. Otherwise, dharmas could not dependently arise; all karmic seeds would cease and not manifest; the world of sentient beings would never appear again; forever quiet, empty, void. Because all dharmas of past and future are not truly existent and must depend on the ālaya-vijñāna to arise, the ālaya-vijñāna must necessarily be truly existent and reliable; all dharmas of past and future depend on it to continuously arise. If the ālaya-vijñāna were annihilated, then the dependent arising of all dharmas of the world could not occur.

If all dharmas of past and future were truly existent, real, unborn and unceasing, then the cessation of the ālaya-vijñāna could be allowed, because all dharmas would not need the ālaya-vijñāna to manifest; they themselves could ensure their own perpetual existence without cessation. Then the ālaya-vijñāna would be useless, discardable. Because all dharmas of past and future lack self-nature, are arising, ceasing, illusory, and unreal, yet they still continuously arise and manifest, they must therefore depend on the ālaya-vijñāna to arise. Thus, the ālaya-vijñāna is not annihilated. If the ālaya-vijñāna were permanently unchanging, then the karmic seeds stored within it would forever remain the same, unable to undergo transformation.

If the karmic seeds within the ālaya-vijñāna had no arising, ceasing, or transformation, the five-aggregate world of sentient beings would have no arising, ceasing, or change; it would perpetually remain constant. Those with animal bodies would forever have animal bodies, forever in the animal destiny, because the seeds do not transform. Those with hell-being bodies would forever have hell-being bodies, because the seeds do not transform. Those with deva bodies would forever have deva bodies, because the seeds do not transform. Then there would be no six destinies of rebirth. If the ālaya-vijñāna were permanently unchanging, it would never need to generate any dharma of the world again. The world of sentient beings would have no arising and ceasing, no six destinies of birth and death; sentient beings would not be sentient beings; all would become buddhas at the fruition ground without karmic causes of birth and death. Observing this principle is illogical; therefore, the ālaya-vijñāna is also non-permanent.

If the ālaya-vijñāna were permanent and unchanging, then when sentient beings create wholesome karma, the ālaya-vijñāna would not record and store the karmic seeds. When creating unwholesome karma, it would also not record and store the karmic seeds. When creating morally neutral karma, it similarly would not store the karmic seeds. Sentient beings would then have no karmic cause and effect, nor would seeds manifest in future lives. In that case, sentient beings would cease to exist or enter nirvāṇa, never to be born again. Then, the world would have no dharmas of dependent arising; no dharmas would be produced; the world of sentient beings would cease. Therefore, the ālaya-vijñāna is not permanent; there must be seeds arising, ceasing, and transforming for the five-aggregate world to continuously arise. When sentient beings cultivate to the buddha-ground, the seeds also cease transforming; the ālaya-vijñāna then becomes permanently unchanging, its name changed to the immaculate consciousness (amala-vijñāna). Within the immaculate consciousness, there are only wholesome karmic seeds, no unwholesome karmic seeds. Buddhas only have wholesome retribution, no unwholesome retribution. However, the ālaya-vijñāna of sentient beings must be neither ceasing nor permanent; it cannot be permanently unchanging, for then dharmas of dependent arising could not be born, and the manifestation of the three realms could not occur.

Original Text: With how many mental factors is this consciousness associated? It is always associated with contact, attention, sensation, perception, and volition. The ālaya-vijñāna, from time without beginning, until it is transformed, in all stages, is perpetually associated with these five mental factors, because they are included among the universally functioning mental factors.

Explanation: "This consciousness" refers to the ālaya-vijñāna. With how many mental factors is it associated? It is always associated with the five mental factors: contact (sparśa), attention (manasikāra), sensation (vedanā), perception (saṃjñā), and volition (cetanā). The ālaya-vijñāna, from beginningless kalpas, in all stages, is perpetually, forever associated with these five mental factors. "All stages" refers to: the stage of ordinary beings, the stage of non-Buddhists, the four fruits and four stages of the two vehicles (śrāvakas), the pratyekabuddha stage, the bodhisattva stages before the bhūmis, the bodhisattva stages after the bhūmis, the stage of equal enlightenment, the stage of wondrous enlightenment, and the buddha stage. These five mental factors have always existed and operated, never ceasing.

Even in the stage where the ālaya-vijñāna does not function, these five mental factors are still operating. Here, "does not function" refers to the nirvāṇa state of arhats and pratyekabuddhas. In the nirvāṇa state, there are no five aggregates, no eighteen elements, no seven consciousnesses. Therefore, the ālaya-vijñāna does not cooperate with the functioning of the five aggregates and seven consciousnesses; the ālaya-vijñāna does not give rise to any dharma; it does not perform any worldly function; hence it is called "does not function." Nevertheless, the five mental factors of the ālaya-vijñāna are still operating, never ceasing.

Why is this? Because in the nirvāṇa state, the ālaya-vijñāna itself still exists, still operates; its own consciousness-seeds are still projected moment by moment to maintain the existence and non-cessation of the ālaya-vijñāna. As long as the ālaya-vijñāna exists, mental factors must necessarily operate. Moreover, the ālaya-vijñāna still contains the karmic seeds of the practitioners of the two vehicles; the practitioners of the two vehicles still have the changing birth and death (pariṇāmi-maraṇa) not yet ended. Therefore, the ālaya-vijñāna must still "contact" the karmic seeds, must still correspond to the karmic seeds; the five mental factors must necessarily operate. Where there is the ālaya-vijñāna, there are the five mental factors operating along with it. Because these five mental factors belong to the universally functioning mental factors (sarvatraga-caitta), they operate universally. "Universally" means at all times, in all stages, in all grounds, in all places, in all realms, in all dharmas. The five universally functioning mental factors operate pervasively in this way, never ceasing.

Original Text: Contact means the differentiation and transformation arising from the three coming together. Its nature is to cause mind and mental factors to contact objects. Its function is to serve as the basis for sensation, perception, volition, etc. It is said that the sense faculty, object, and consciousness mutually accord, hence called "the three coming together." Contact arises dependent on them, causing them to harmonize; therefore, it is said to be for them. In the state of the three coming together, there is the function of sequentially producing mental factors; this is called "transformation." Contact resembles that arising, hence called "differentiation."

Explanation: "The three coming together" means the sense faculty, the object, and consciousness – these three come together. Once they come together, consciousness contacts the object. Contact is the mental factor of consciousness; after contacting the object, consciousness receives and apprehends the object; apprehension is the sensation mental factor. After apprehending, it discerns the object; discernment is the perception mental factor of consciousness. After discerning, it begins to consider, and finally generates a decisive mind to engage in action; this is the volition mental factor of consciousness.

Of course, there are many complex matters here; it's not decided immediately. In between, there will be repeated arising of mental factors like contact, attention, sensation, perception, etc., before a final decision can be made on how to act. This is very complex. What the six consciousnesses decide must be submitted to the mental faculty (manas) for approval. Only after the mental faculty agrees can it decide how to act. Then the eighth consciousness cooperates, enabling the six consciousnesses to act, and bodily, verbal, and mental actions manifest.

Contact is the basis for sensation, perception, and volition. Without contact, there is no sensation, no perception, no volition. Because if consciousness does not contact the object, it cannot apprehend the object, and further cannot discern the object, then it cannot consider the object, and cannot generate a decisive or volitional mind towards the object. However, initially, there must also be the attention mental factor of consciousness.

The attention mental factor arises in the seed state. That is, the consciousness-seed within the eighth consciousness "attends to" the object – it orients towards the target of the object, or the location of the object. The consciousness-seed will then manifest at that target location. Only then can the consciousness-seed manifest at the attended object. After manifesting, it will contact the object.

Attention is directing the mind towards an object, focusing attention on the location of the object. Then the consciousness-seed manifests at the corresponding object location. This refers to the attention of the six consciousnesses, not the attention of the eighth consciousness. The eighth consciousness has its own attention, different from the seven consciousnesses; the eighth consciousness has its own targets and contents to discern. If the mental faculty is not interested in an object, it will not generate a decision, will not decide to discern or perceive an object it is not interested in. Only after the mental faculty decides can the eighth consciousness generate consciousness-seeds to discern the object that the mental faculty decided to discern. Therefore, all dharmas do not depart from the mental faculty; all do not depart from the eighth consciousness.

Before the consciousness-seed is projected by the eighth consciousness, it resides within the eighth consciousness. If the consciousness-seed is to be projected, it must have a target or location. If the mental faculty is not interested in certain objects, the eighth consciousness will not cause the consciousness-seed to arise at locations uninteresting to the mental faculty. The eighth consciousness certainly causes consciousness-seeds to arise where the mental faculty is interested. Therefore, before this consciousness-seed arises, there must be a location; it must attend to a location, then the consciousness-seed can arise. This location is where the mental faculty is interested.

For example, if the mental faculty is interested in a flower, the consciousness-seed attends to this flower, focuses on this flower. Then the eighth consciousness projects the consciousness-seed at the location in the brain where the internal aspect (pratibimba) of the flower exists. If the consciousness-seed is interested in a sound, then the consciousness-seed will attend to the sound, and the eighth consciousness will project the consciousness-seed at the location in the brain where the internal aspect of the sound exists. Thus, consciousness and object contact each other. Before contact, there must first be attention – aligning with the target of the object – then causing the consciousness-seed to arise. When it arises, it is certainly at that object location; upon arising, it immediately contacts; they meet. When these two things meet, contact certainly occurs. Attention certainly occurs before the meeting.

For example, if I want to find a person, I know this person is in the east. I attend to the east, then I head towards the east, aiming for the east. When I reach the east, I then contact that place and meet the person in the east. Before reaching the target location, I attend to the east, preparing to go east. This attention occurs before the consciousness-seed arises – before I even take a step. Once I reach the target location, the two meet and contact occurs.

"Sense faculty, object, consciousness mutually accord" is the three coming together. The prerequisite for consciousness to arise is that the internal aspect of the object first arises at the subtle sense faculty (adhipati-pratyaya). The sense faculty and object then contact each other. Then the eighth consciousness gives rise to consciousness. Thus, the three come together and mutually contact. For consciousness to continuously contact the object, the sense faculty and object must continuously be in contact; this is the prerequisite. If for one instant the sense faculty cannot contact the object, consciousness cannot contact the object and cannot discern the object.

"Contact arises dependent on them" – contact arises dependent on the sense faculty, object, and consciousness. First, there must be sense faculty and object for there to be contact between sense faculty and object. Then, there is consciousness. With consciousness, there can be the three coming together and contact. Contact enables the three to come together; this is the function of contact. "In the state of the three coming together, there is the function of sequentially producing mental factors" – meaning that once the three come together, other mental factors will arise one after another. When other mental factors arise, transformation occurs; that is, the mental factor of contact transforms, the functional role of consciousness continuously changes, and the discerning function of consciousness continuously proceeds. "Contact resembles that arising, hence called differentiation" – with contact, subsequent mental factors can arise, enabling the discerning function of consciousness; consciousness can then discern the object.

Original Text: The power of the transformation of the sense faculty induces contact to arise; it surpasses the consciousness and object. Therefore, the Abhidharma-samuccaya and other texts only speak of differentiating the transformation of the sense faculty. It harmonizes all mind and mental factors, causing them to equally contact objects. This is the intrinsic nature of contact. Since it resembles the function of sequentially producing mental factors, its function is to serve as the basis for sensation, etc. The Sutra on Arising and Cessation says: The aggregates of sensation, perception, and formations all take contact as their condition. Therefore, it is said that consciousness, contact, sensation, etc., arise due to the coming together of two, three, or four. The Yogācārabhūmi only says that it serves as the basis for sensation, perception, and volition because volition is the principal and superior factor among the formations aggregate.

Explanation: What is the "power of the transformation of the sense faculty"? Here, "sense faculty" refers to the subtle sense faculty (adhipati-pratyaya) in the brain area. Because the ālaya-vijñāna manifests the internal aspects of the six objects here, the ālaya-vijñāna must absorb the four great elements of nutrients from this brain area to manifest the internal aspects of the six objects, which are subtler than the external material dharmas. Therefore, the nutrients in this brain area must be sufficient. If nutrients are insufficient, the four great elements absorbed by the ālaya-vijñāna are not harmonious, and the manifested six-object aspects will be slightly distorted, not entirely consistent with the external aspects. The discernment by the six consciousnesses will then be inaccurate. Such a person, compared to others, will be somewhat abnormal; people with cerebellar atrophy are like this.

Because the six objects arise in the subtle sense faculty, transformation occurs; this is the "transformation of the sense faculty." Due to this transformative power, the six sense faculties contact the six objects. Why do they contact? Because the six objects arise within the subtle sense faculty; the two are necessarily together, so contact occurs. This contact is extremely important and crucial; it induces the subsequent birth of consciousness and the arising of all mental factors of consciousness; it induces the subsequent series of discerning activities. Therefore, this contact induced by the transformative power of the sense faculty surpasses the contact between the six consciousnesses and the six-object realms. Without the preceding contact between sense faculty and object, there would be no subsequent contact between consciousness and object. Therefore, the preceding contact surpasses the subsequent contact.

Therefore, in the Abhidharma-samuccaya and other treatises, special emphasis is placed on the transformation of the sense faculties. When the six sense faculties transform and contact the six objects, they harmonize all mind and mental factors. This means they induce the arising of the six consciousnesses. After the six consciousnesses arise, mental factors begin to operate. The six consciousnesses and mental factors together contact the six-object realms; this is the intrinsic nature of contact. Contact means the meaning of harmonizing, touching, contacting. Since contact can induce the sequential arising of mental factors, contact is the basis upon which the subsequent sensation mental factor depends. The sensation mental factor relies on the contact mental factor to arise and function.

The Sutra on Arising and Cessation says: Among the five aggregates, the sensation aggregate, perception aggregate, formations aggregate, and consciousness aggregate – these four aggregates – all take contact as their condition. Because the six sense faculties contact the six objects, the ālaya-vijñāna manifests the consciousness aggregate of the six consciousnesses. Then the six consciousnesses have the sensation aggregate; subsequently, the six consciousnesses have the perception aggregate; then the formations aggregate of the six consciousnesses immediately begins to operate. Contact is thus crucial. Due to this contact, after the six consciousnesses contact the six-object realms, the three aggregates of sensation, perception, and formations arise and operate. The five aggregates of sentient beings then operate; they can discern all six-object realms in the world, and karmic actions are produced.

The Yogācārabhūmi only says that contact is the basis for the sensation, perception, and volition mental factors; the sensation, perception, and volition mental factors rely on contact to arise and operate. This statement is consistent with the above, because the volition mental factor corresponds to the formations aggregate; the volition mental factor is predominant within the formations aggregate; the formations aggregate is prominent and superior within the volition mental factor. The formations aggregate is the creation of bodily, verbal, and mental actions; the most prominent connotation of the volition mental factor is creation, though it also includes decision-making. The sensation mental factor corresponds to the sensation aggregate; the perception mental factor corresponds to the perception aggregate; the volition mental factor corresponds to the formations aggregate. These are the mental factors of the six consciousnesses' sensation aggregate. Therefore, contact is the basis for four of the five aggregates; it is the prerequisite for the arising of the four aggregates. Thus, the contact induced by the transformation of the sense faculty is extremely important and superior.

Original Text: Mentioning this includes the rest. The Abhidharma-samuccaya and other texts say it is the basis for sensation because contact producing sensation is proximate and superior. It is said that the agreeable, etc., aspects taken by contact and the beneficial, etc., aspects taken by sensation are extremely adjacent, inducing superiority. However, the intrinsic nature of contact is real, not nominal; it is the nature of mental factors among the six sixes. It is included among the foods; it can serve as a condition; like the nature of sensation, etc., it is not identical to the three coming together.

Explanation: "Volition is the principal and superior factor among the formations aggregate" – giving this example also includes other aspects. Similarly, sensation is the principal and superior factor for the sensation aggregate; perception is the principal and superior factor for the perception aggregate. This means the sensation mental factor takes the sensation aggregate as primary; the function of the sensation aggregate is prominent. The sensation mental factor includes two aspects: one is apprehension and reception; the other is the three types of feelings: pleasant, unpleasant, and neutral. The functional role of the sensation mental factor emphasizes the latter type of feeling, so the sensation aggregate is the sensation mental factor. Similarly, the perception mental factor takes the perception aggregate as primary. The perception mental factor includes, on one hand, the discerning nature, the knowing nature of the six consciousnesses; on the other hand, it includes the mental emotional coloring, all mental cognitive functions, all mental activities of the six consciousnesses. Therefore, the perception aggregate also pertains to the perception mental factor.

The Abhidharma-samuccaya says that contact is the basis for the sensation mental factor; the sensation mental factor relies on the contact mental factor to arise and operate. Because with contact, sensation sequentially arises; the two are closely linked. Therefore, contact is very superior for sensation. Also, contact can grasp the agreeable aspects of the six-object realms for the mental faculty (seventh consciousness). Agreeable six-object realm aspects are grasped; disagreeable aspects are not attended to or contacted. Sensation also grasps object aspects that are agreeable to oneself, accepting and apprehending agreeable object aspects. These two graspings of aspects are extremely proximate; inducing the functional role of the sensation mental factor is very superior.

However, the intrinsic nature of the contact mental factor is real; it truly has functional efficacy. It is not merely a nominal term; not just a conceptual noun without actual functional efficacy. Within the dharmas of the six consciousnesses, contact indeed performs the functional role of a mental factor; it is included among the four foods as the food of contact. Sentient beings take the six consciousnesses contacting the six objects as food. When the six consciousnesses contact the six objects, sentient beings can survive within the three realms; this is the prerequisite for sentient beings' survival. If the six consciousnesses do not contact the six objects, the six consciousnesses will cease. Then sentient beings would have no activity of the five aggregates and could not survive normally; this is what sentient beings least desire.

Contact can serve as a condition, a prerequisite, for the arising of the sensation, perception, and volition mental factors. Contact requires the coming together of sense faculty, object, and consciousness. However, the sensation, perception, and volition mental factors do not require the coming together of sense faculty, object, and consciousness. They are simply activities of the six consciousnesses alone, only involving the six objects; they are a series of discerning activities towards the six objects, unlike the contact mental factor which involves the sense faculty and object.