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LESSON 7 - The Transformation of the Base (Āśraya-parāvṛtti)

PART ONE

Thirty Verses on Consciousness Only

REVIEW OF VERSES 1 - 25

1 - 2. Self (atman) and objects (dharmas) are dependent upon three transformations of consciousness (vijñāna): The ripening, imagining, and the sense-object differentiating.

3 - 4. The first transformation, Alaya, is concomitant with: contact (sparśa), attention (manaskāra), sensation (vedanā), perception (saṃjñā), and ‘thinking’ (cetanā). It is upekṣic, unobstructed, and karmically neutral. Ever flowing like a stream. In the stage of arhat, the Alaya is relinquished.

5 - 7. The second transformation of consciousness is called manas (thought). It is based upon the ālaya and has it as it’s object. It is characterized by deliberating. It is afflicted by: View of self (ātma-dṛṣṭi), Delusion about self (ātma-moha), Self-conceit (ātma-mada, i.e. abhimāna), and love of self (ātma-sneha). It is obstructed and morally neutral, bound to the place of arising. It is not in the arhat or cessative Samadhi.

8 - 16. The third transformation is differentiated into six types (vidhasya), which distinguish the six sense objects. It/they are beneficial (kuśala), not benefical (ākuśala), or neither. It/they are associated with fifty-one of the “Hundred Dharmas”: Five Universals, five specifics, eleven ‘beneficial’, six afflictions, twenty residual afflictions, and four indeterminates. The five consciousnesses arise based on the alaya-vijñāna according to conditions, like waves upon water. Mental consciousness [manovijñāna - the sixth consciousness] perpetually appears except in those born in heavens w/o perception, the two mindless samadhis, dreamless sleep or being passed out

17 - 19. All these consciousnesses (r)evolve and transform (vijñāna-parināmo), just differentiating differentiations, [conceptualizing concepts, (vikalpo yad vikalpyate), all is therefore consciousness only. Due to each ‘seed of consciousness’ transforming like this and like this (tathā tathā), that and that differentiation arises. Due to repetitions (vāsanā) of karma and repetitions of the two [forms of] grasping (i.e. self & other), when former ‘ripenings’ come to an end, They are followed by the sprouts of more ripenings.

20 - 24. Imagined things which are grasped, (parikalpita-svabhāva) have no inherent self-nature. Based upon the ‘other-dependent’ self-nature (paratantra-svabhāva), differentiations arise from conditions. Complete perfection (pariniṣpanna) is that, eternally free of the first. The perfected nature and the other-dependent nature are neither different nor nondifferent. Based upon these Three Natures, all dharmas are without inherent nature (nisvabhāva). And there are three corresponding ‘naturelessnesses’: imagined characteristics, no arising (or being), and for transcending grasping at subject (self) and object (dharma).

25. This is the ultimate meaning (paramārtha) of all dharmas, also called True Suchness (tathatā). It is for this reason that their nature is consciousness only.

Part Five - Verse 26 - 28

The Two-Fold Grasping (grāha-dvaya) [See Verse 19]

  • Atma(n) and dharma (‘self’ and ‘other’)

乃至未起識，　　 求住唯識性， 於二取隨眠，　　 猶未能伏滅。」

As long as one does not bring about consciousness That seeks to abide (avatiṣṭhati) in the nature of consciousness only, The propensities of the two-fold grasping Will not cease. ２６

現前立少物，　　 謂是唯識性， 以有所得故，　　 非實住唯識。」

[If] the smallest thing appears to be established, To say that it is of a nature of consciousness only, Since there is something there to attain, This is not really abiding in consciousness only. ２７

若時於所緣，　　 智都無所得， 爾時住唯識，　　 離二取相故。」

When, regarding the conditioned realm, There is knowledge that there is nothing to be attained, At that time, one dwells in consciousness only, For being free of the two-fold grasping. ２８

PART TWO

From the Saṃdhinirmocana Sūtra, Ch 2.

The two bondages:

  • characteristics (lakṣaṇa)
  • ‘coarse heaviness’ (i.e. the gross body) (sthūla)

Thirty Verses on Consciousness Only

無得不思議，　　 是出世間智， 捨二麁重故，　　 便證得轉依。」

Unattainable, inconceivable, Is this knowledge that transcends the world, For having relinquished the two coarse heavinesses, Realizing attainment of the (r)evolution of the base (āśraya-paravṛtti) ２９