THE THIRTY VERSES ON CONSCIOUSNESS ONLY by Bodhisattva Vasubandhu
Translated from the Chinese version of Xuanzang (Taisho Volume 32, Number 1586) by Francis H. Cook
Bodhisattvas such as Dharmapala created the demonstration of consciousness only (vijnapti-matrata-siddhi) in agreement with these thirty verses. Now, I will briefly show the reasons. In these thirty verses, the first twenty-four verses show the characteristics of consciousness only. The next verse shows the nature of consciousness only. The last five verses show active states of consciousness only. Of the first twenty-four verses, the first verse and a half explain the characteristics of consciousness only briefly. The next twenty-two and a half verses explain the characteristics of consciousness only extensively. That is, some outsider asks, “If there is only consciousness, why do ordinary people and holy teachings say that a self and dharmas exist? ” The Verses reply:
The metaphor of self and dharmas Evolves in various ways Upon the transformation of consciousness. The transforming consciousness is threefold: (1)
Retribution, thought, And perception of the external realm. (2a,b)
The next twenty-two and a half verses extensively explain the characteristics of consciousness only, because the prior verses mentioned the three transforming consciousnesses briefly. Now, they extensively explain the characteristics of the three transforming consciousnesses. What are the characteristics of the first transforming consciousness? The Verses say:
First, the alaya [store] consciousness is [also] retribution and holder of all seeds. (2c,d)
That which it grasps and holds, its location, and its perceptions are imperceptible. It is always associated with mental contact, Attention, feeling, conceptualization, and volition. In it, the only feeling is one of indifference. (3)
It is undefiled and morally neutral, And the same is true of mental contact, etc. It always evolves like a flowing stream, And is abandoned in the state of arhat. (4)
Having discussed the first transforming consciousness, what are the characteristics of the second transforming consciousness? The Verses say:
Next, the second transforming consciousness; This consciousness is called manas (thought). It evolves supported by that [store consciousness] and with it as its object, And has the nature and character of thinking. (5)
It is always associated with four passions: Delusion about self, view of self, Self-conceit, and love of self, Along with others such as contact. (6)
It is defiled and morally neutral, And bound to the place of birth. In the arhat, the samadhi of cessation, And the supramundane path, it does not exist. (7)
This is how the second transforming consciousness is explained. What are the characteristics of the third transforming consciousness? The Verses say:
Next, the third transforming consciousness With its six-fold distinction. Its nature and character are that of perception of the object, And it is good, bad, or neither. (8)
They are associated with universal mental activities, Those [mental activities] with specific objects, the good, the passions, Secondary passions, the nondetermined, And all three feelings. (9)
First, the universal mental activities, [such as] contact, etc. Next, those with specific objects: that is, desire, Resolve, memory, samadhi, and discernment [prajna], Whose objects are not the same. (10)
Faith, conscience, sense of shame, The three roots [of good], [such as] noncraving, etc., Vigor, serenity, vigilance, Indifference and harmlessness are the good [mental activities], (11)
The passions [klesa] are craving, hatred, Delusion, pride, doubt, and wrong views. The secondary passions [upaklesa] are anger, Hostility, dissimulation, vexation, envy, avarice, (12)
Deceit, hypocrisy, with harmfulness and vanity, Lack of conscience and shamelessness, Agitation and torpor, Unbelief and indolence, (13)
Negligence and forgetfulness, Distraction and incorrect knowing. The nondetermined [states] mean remorse and sloth, Applied thought and sustained thought, two pairs in two ways. (14)
Having discussed mental activities associated with the six kinds of consciousness, how should one understand their states of appearance? The Verses say:
Supported on the fundamental consciousness, The [first] five consciousnesses appear according to conditions, Either together or not, Like waves supported by water. (15)
Mental consciousness [the sixth consciousness] perpetually appears, Except in those born among the unconscious celestials And in the two mindless samadhis, And in those who are [in states of] sloth and stupefaction. (16)
We have extensively distinguished the characteristics of the three transforming consciousnesses as supports for the two parts that are transformed from them. How should we understand that the metaphorical “self” and “dharmas” that are transformations based on consciousness are not separate realities and as a consequence are all consciousness only? The Verses say:
The various consciousnesses transform As imagination and the imagined. As a result of this, all these are nonexistent. Therefore, all are consciousness only. (17)
If there is nothing at all but consciousness and no external conditions at all, from what are the many imaginations born? The Verses say:
From the consciousness that is all seeds Transformation [occurs] in such-and-such ways. Due to the power of mutual influence, That-and-that imagination is born. (18)
Even though internal consciousness exists, still, there are no external conditions, so what is the basis for the continuity of birth and death [samsara] among sentient beings? The Verses say:
The habit energy of various actions Together with the habit energy of the two graspings, When prior retribution is exhausted, Subsequently produce other retribution. (19)
If there is only consciousness, why did the World-Honored One say in place after place in the scriptures that there are three natures [for each object]? You should understand that the three natures are also not separate from consciousness. Why? The Verses say:
Because of whatever imagination, Such-and-such a thing is imagined. This imagined nature [parikalpita-svabhava] Does not exist. (20)
The nature that is dependent on others [paratantra-svabhava] Is discrimination born of conditions. The perfected [nature, parinispanna-svabhava] is the eternal privation Of the former nature from that [dependent nature]. (21)
Therefore, this [perfected nature] and the dependent on others Are neither different nor nondifferent, Like the nature of impermanence, etc. One not perceived, the other is not perceived. (22)
If there are three natures, why did the World-Honored One teach that all dharmas are wholly natureless [nihsvabhava]? The Verses say:
On the basis of these three natures The threefold naturelessness is established. Therefore, the Buddha taught with a hidden intention That all dharmas are natureless. (23)
The first is naturelessness of characteristics [laksana]; The next is naturelessness of self-existence; The last is the nature that results from the privation of the former Self and dharmas that are grasped. (24)
This is the ultimate truth of all dharmas And is also the same as true suchness, Because it is eternally so in its nature. It is the true nature of consciousness only. (25)
With regard to the last five verses showing the active state of consciousness only, the Treatise [i.e. Thirty Verses] says, “Such are the characteristics and nature of consciousness only that have been demonstrated. Who awakens to it and enters, how, and by how many states?” Those who are endowed with the two dispositions [gotra] of the Mahayana [enter and awaken to it gradually, in five states. What is the meaning of the two dispositions of the Mahayana?]. The first is inherent disposition [prakrti-gotra]. That is, causes [i.e. seeds] of pure dharmas existing naturally from beginningless time adhering to fundamental consciousness. The second is the disposition created by perfuming [vasana], That is, that which is created by perfuming caused by hearing, etc., from hearing the Dharma that flows uniformly from the realm of the Dharma. One must possess these two dispositions of the Mahayana in order to awaken to and enter [consciousness only]. What are the five states? The first is the state of equipment \sambhâra-avasthà\. That is, cultivation of the aids to liberation [moksa-bhâglya] of the Mahayana. Supported by the nature and characteristics of consciousness, they are able to deepen belief and understanding. What is the characteristic [of this state]? The Verses say:
As long as one does not generate consciousness That seeks to abide in the nature of consciousness only, One is still unable to destroy The propensities of the twofold grasping. (26)
The second is the state of added effort [prayoga-avastha]. That is, cultivation of the aids to [cognitive] penetration [nirvedha-bhagiya] of the Mahayana. Abiding in the state of added effort enables one to eliminate gradually the grasper and the grasped. What are its characteristics?
Setting the least thing before one, Saying, it is of the nature of consciousness only, One does not really abide in consciousness only, Because there is something obtained. (27)
The third is the state of thorough understanding [prativedhaavastha], That is, the path of insight [darsana-marga\ dwelt upon by all bodhisattvas. Abiding in the state of thorough understanding is like the real thorough understanding [itself]. What are its characteristics?
Whenever, regarding the objective realm, Knowledge is completely devoid of something obtained, Then it dwells in consciousness only, Because it is divorced from characteristics of the twofold grasping. (28)
The fourth is the state of cultivation [bhâvanâ-avasthà]. That is, the path of cultivation [bhâvanà-mdrga] dwelt upon by all bodhisattvas. The state of cultivation is like really perceiving the noumenal reality and cultivating it over and over. What are its characteristics?
Devoid of anything obtained, inconceivable, This is supermundane knowledge. Because of abandoning the twofold coarseness, One realizes the transmutation of the support [aéraya-paravrtti]. (29)
The fifth is the state of culmination [nisthà-avasthâ]. That is, abiding in supreme, perfect bodhi. By escaping the obstacles, perfect and bright, it has the ability to change sentient beings forever. What are its characteristics?