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30 04 2012 MONDAY LESSON 596 FREE ONLINE eNālāndā Research And Practice UNIVERSITY And THE BUDDHISTONLINE GOOD NEWS LETTER by ABHIDHAMMA RAKKHITA through http://sarvajan.ambedkar.org Dhammapada: Verses and Stories Body Fattens - Mind Does Not

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30 04 2012 MONDAY LESSON 595 FREE ONLINE eNālāndā
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Dhammapada:
Verses and Stories Body Fattens - Mind Does Not

Verse
152. Body Fattens - Mind Does Not

Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.

Explanation: The person who has scarcely heard the Teaching
grows in physique, like a fattened bull. Although his body grows, his self
understanding does not.

FIVE TYPES OF BUDDHIST STUDY AND PRACTICE

MAHAYANA AND HINAYANA COMPARED

PURE LAND

BUDDHA RECITATION

EIGHT CONSCIOUSNESSES

ONE HUNDRED DHARMAS

http://www.drbu.org/dictionary/one-hundred-dharmas

One
Hundred Dharmas

The
One Hundred Dharmas are a general categorization of all dharmas according to
the Consciousness-Only School of the Mahayana.

All lists of dharmas are distinction-making for the purpose of
breaking attachment to harmful distinctions about our minds and the physical
world that are based on attachment to self. Other general categorizations of
all dharmas include the five skandhas and the eighteen realms.

The One Hundred Dharmas make distinctions that are more specific
and form the basis for a sophisticate and detailed Buddhist psychology of mind.
They include:
11 Form Dharmas (five skandhas—form)
8 Mind Dharmas (eight consciousnesses)
51 Dharmas Interactive with the Mind
24 Dharmas Not Interactive with the Mind
+6 Unconditioned Dharmas
—————————————————————
100 Dharmas

The One Hundred Dharmas are listed individually and discussed in
detail in the Śāstra on the Door to Understanding the Hundred Dharmas (HD).

Chinese
Terms

百法

http://www.cttbusa.org/100shastra/100dharmas1.asp

THE SAGELY CITY OF TEN
THOUSAND BUDDHAS

http://online.sfsu.edu/~rone/Buddhism/Yogacara/BasicVersesAppendc.htm

http://buddhasandsages.wordpress.com/2010/03/02/100-dharmas/

http://www.acmuller.net/yogacara/outlines/100dharmas-big5.htm

The One Hundred
Dharmas

百法

Dan
Lusthaus

Based
on Vasubandhu’s Baifa mingmen lun 百法明門論
Mahaayaana `satadharmaa-prakaa`samukha `saastra
(Lucid Introduction to the One Hundred Dharmas)
T.31.1614

I. The Eight
Consciousnesses Citta-dharma 心法，八識

1. Seeing-consciousness	*cak.sur-vij~naana*	眼識
2. Hearing-consciousness	*`srotra-vij~naana*	耳識
3. Smelling-consciousness	*ghraa.na-vij~naana*	鼻識
4. Tasting-consciousness	*jihvaa-vij~naana*	舌識
5. Tactile/kinetic consciousness	*kaaya-vij~naana*	身識
6. Empiric-consciousenss	*mano-vij~naana*	意識
7. Focusing	*manas*	意
8. Warehouse consciousness	*aalaya-vij~naana*	阿賴耶識

II. Mental Associates
caitta, caitasika-dharma 心所法

citta-samprayukta-dharma
心相應法

Always-active
Sarvatraga 遍行

9. Sensory contact	*spar`sa*	觸
10. Pleasure/pain/neutral	*vedanaa*	受
11. Volition	*cetanaa*	思
12. Associative-thinking	*sa.mj~naa*	想
13. Attention	*manaskaara*	作意

Specific
Viniyata 別境

14. Desire	*chanda*	欲
15. Confident Resolve	*adhimok.sa*	勝解
16. Memory/mindfulness	*sm.rti*	念
17. Meditative concentration	*samaadhi*	定
18. Discernment	*praj~naa*	慧

Advantageous
Ku`sala 善

19. Faith/trust	*`sraddhaa*	信
20. [inner] Shame	*hrii*	慚
21. Embarrassment	*apatraapya*	愧
22. Lack of Greed	*alobha*	無貪
23. Lack of Hatred	*adve.sa*	無瞋
24. Lack of Misconception	*amoha*	無痴
25. Vigor	*viirya*	精進
26. Serenity	*pra`srabdhi*	輕安
27. Carefulness	*apramaada*	不放逸
28. Equanimity	*upek.sa*	行捨
29. Non-harmfulness	*ahi.msaa*	不害

Mental
Disturbances Kle`sa 煩惱

30. Appropriational intent	raaga	貪
31. Aversion	pratigha	瞋
32. Stupidity	muu.dhi	痴
33. Arrogance	maana	慢
34. Doubt	vicikitsaa	疑
35. Perspectivality	d.r.s.ti	惡見

Secondary Mental
Disturbances Upakle`sa 隨煩惱

36. Anger		krodha	忿
37. Enmity		upanaaha	恨
38. Resist recognizing own faults		mrak.sa	覆
39. [verbal] maliciousness		pradaasa	惱
40. Envy		iirasyaa	嫉
41. Selfishness		maatsarya	慳
42. Deceit		maayaa	誑
43. Guile		`saa.thya	諂
44. Harmfulness		vihi.msaa	害
45. Conceit		mada	憍
46. Shamelessness		aahriikya	無慚
47. Non-embarrassment		anapatraapya	無愧
48. Restlessness		auddhatya	掉舉
49. Mental fogginess		styaana	惛沈
50. Lack of Faith/trust		aa`sraddhya	不信
51. Lethargic negligence		kausiidya	懈怠
52. Carelessness		pramaada	放逸
53. Forgetfulness		mu.sitasm.rtitaa	失念
54. Distraction		vik.sepa	散亂
55. Lack of [self-]Awareness	asa.mprajanya		不正知

Indeterminate Aniyata
不定

56. Remorse	kauk.rtya	悔
57. Torpor	middha	隨眠
58. Initial mental application	vitarka	尋
59. [subsequent] Discursive Thought	vicaara	伺

III. Form
Ruupa-dharma 色法

60. Eye	cak.sus		眼
61. Ear	`srotra		耳
62. Nose	ghraa.na		鼻
63. Tongue	jihvaa		舌
64. Body	kaaya		身
65. [visible] form	ruupa		色
66. Sound	`sabda		聲
67. Smell	gandha		香
68. Taste	rasa		味
69. Touch	spra.s.tavya		觸
70. ‘Formal’ Thought-objects	dharmaayatanikaani ruupaani		法處所攝色
a. Concrete form analyzed to minutest extent		極略色
b. Non-concrete form (space, color) analyzed to grandest extent		極迥色
c. Innermost impression of perceptual form		受所引色
d. Forms arising through False Conceptual Construction		遍計所起色
e. Forms produced and mastered in Samaadhi		定所生自在色

IV. Embodied-conditioning Not
Directly [perceived] by Citta

Citta-viprayukta-sa.mskaara-dharma
心不相應行法

71. (karmic) Accrual	praapti	得
72. Life-force	jiivitendriya	命根
73. Commonalities by species	nikaaya-sabhaaga	眾同分
74. Differentiation of species	visabhaaga	異生法
75. Attainment of Thoughtlessness	asa.mj~ni-samaapatti	無想定
76. Attainment of Cessation	nirodha-samaapatti	滅盡定
77. [realm of] Thoughtless [beings]	aasa.mj~nika	無想果
78. ‘Name’ body	naama-kaaya	名身
79. ‘Predicate’ body	pada-kaaya	句身
80. ‘Utterance’ body	vya~njana-kaaya	文身
81. Birth/arising	jaati	生
82. Continuity/abiding	sthiti	住
83. Aging/decaying	jaraa	老
84. Impermanence	anityataa	無常
85. Systematic Operation	prav.rtti	流轉
86. Determinant (karmic) Differences	pratiniyama	定異
87. Unifying	yoga	相應
88. Speed	jaava	勢速
89. Seriality	anukrama	次第
90. Area (space)	de`sa	方
91. Time	kaala	時
92. Number/calculation	sa.mkhyaa	數
93. Synthesis	saamagrii	和合性
94. Otherwiseness	anyathaatva	不和合性

V. Unconditioned Dharmas
Asa.msk.rta-dharmas 無為法

95. Spatiality	aakaa`sa	虛空
96. Cessation through Understanding	pratisa.mkhyaa-nirodha	擇滅無為
97. Cessation without Understanding	apratisa.mkhyaa-nirodha	非擇滅無為
98. ‘Motionless’ Cessation	aani~njya	不動滅無為
99. Cessation of Associative-thinking and Pleasure/pain	sa.mj~naa-vedayita-nirodha	想受滅無為
100. Ipseity	tathataa	如來

http://www.nalanda-university.com/buddhist-ayurveda-encylopedia/one_hundred_dharmas_shata-dharmah_pali-sata-dhammah_bai-fa.htm

http://www.zhaxizhuoma.net/DHARMA/Tripitaka/lucid100dharmas.htm

Lucid
Introduction to the One Hundred Dharmas
(Mahayana `satadharmaa-prakaa`samukha shastra or Bai-fa ming-men lun)

By
Vasubandhu

I.	The Eight Consciousnesses	Citta-dharma	Xin-fa, Ba-shi
II.	Mental Associates	caitta, caitasika-dharma citta-samprayukta-dharma	Xin-suo fa, xin-xiang-ying fa
A.	Always-active	Sarvatraga	Bian-xing
B.	Specific	Viniyata	Bie-jing
C.	Advantageous	Ku`sala	Shan
D.	Mental Disturbances	Kle`sa	Fan-nao
E.	Secondary Mental Disturbances	Upakle`sa	Sui-fan-nao
F.	Indeterminate	Aniyata	Bu-ding
III.	Form	Ruupa-dharma	Se-fa
IV.	Embodied-conditioning Not Directly [perceived] by Citta	Citta-viprayukta-sa.mskaara-dharma	Xin-bu-xiang-ying-xing-fa
V.	Unconditioned Dharmas	Asa.msk.rta-dharmas	Wu-wei-fa

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Page last updated on July 10, 2005 .

VOICE OF SARVAJAN

30 04 2012 MONDAY LESSON 595 FREE ONLINE eNālāndā
Research And Practice UNIVERSITY And
THE BUDDHISTONLINE GOOD NEWS LETTER by ABHIDHAMMA RAKKHITA through http://sarvajan.ambedkar.org

84000 Khandas divided into 275250 as to the

stanzas of the original text and
into 361550 divided into 2547 banawaras containing 737000 stanzas and
29368000
separate letters

Awakeness Practices

All 84,000 Khandas As Found in the
Pali Suttas

Traditionally
the are 84,000 Dharma Doors -
84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a
large number of practices that lead to
Awakeness. This web page attempts
to catalogue those found in the Pali Suttas
(DN, MN, SN, AN, Ud & Sn 1).
There are 3 sections:

The discourses of Buddha
are divided into 84,000, as to
separate addresses. The division includes all
that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000
Khandas, and from the
priests 2000; these are 84,000 Khandas maintained
by me.” They are divided into
275,250, as to the stanzas of the original text,
and into 361,550, as to the stanzas
of the commentary. All the discourses
including both those of Buddha and
those of the commentator, are divided
into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.

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MAHAYANA AND HINAYANA COMPARED

PURE LAND

BUDDHA RECITATION

EIGHT CONSCIOUSNESSES

ONE HUNDRED DHARMAS

EMPTINESS

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with

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Jambudvipa,
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every second - everything is changing

( Nothing is permanent )

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MAY YOU LIVE LONG

MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER
HAPPY
MAY YOU ALWAYS HAVE CALM, QUIET,
ALERT,ATTENTIVE AND

EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT

EVERYTHING IS CHANGING

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04/28/12

29 04 2012 SUNDAY LESSON 595 FREE ONLINE eNālāndā Research And Practice UNIVERSITY And THE BUDDHISTONLINE GOOD NEWS LETTER by ABHIDHAMMA RAKKHITA through http://sarvajan.ambedkar.org Dhammapada: Verses and Stories Dhammapada Verse 150 The Body Is A City Of Bones

Filed under: General
Posted by: @ 8:39 pm

29 04 2012 SUNDAY LESSON 595 FREE ONLINE eNālāndā
Research And Practice UNIVERSITY And
THE BUDDHISTONLINE GOOD NEWS LETTER by ABHIDHAMMA RAKKHITA through http://sarvajan.ambedkar.org

Dhammapada: Verses and Stories

Dhammapada
Verse 150 The Body Is A City Of
Bones

Verse
150. The Body Is A City Of Bones

This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.

Explanation: This body is made of bones which form its
structure. This bare structure is plastered and filled with flesh and blood.
Inside this citadel are deposited decay, death, pride and ingratitude.

V.
FIVE TYPES OF BUDDHIST STUDY AND PRACTICE
MAHAYANA AND HINAYANA COMPARED

PURE LAND
BUDDHA RECITATION

EIGHT CONSCIOUSNESSES

ONE HUNDRED DHARMAS

EIGHT CONSCIOUSNESSES

http://en.wikipedia.org/wiki/Eight_Consciousnesses

Eight
Consciousnesses

The
Eight Consciousnesses is a
classification developed in the tradition of the Yogacara school of Buddhism. They enumerate the five senses, supplemented by the mind , the “obscuration” of the mind (manas), and finally
the fundamental store-house
consciousness, which is the basis of the other seven.

Etymology

The Sanskrit term for the Eight
Consciousnesses is Aṣṭavijñāna, from aṣṭa “eight”
and vijñāna “consciousness”. The Tibetan term is rnam-shes
tshogs-brgyad)^[1]

The Sanskrit term for store-house consciousness is ālayavijñāna,
from ālaya “abode, dwelling”; Tibetan: kun gzhi rnam shes; Chinese: 阿賴耶識, Japanese: arayashiki (阿頼耶識 ^?)

The Eight
Consciousnesses (Aṣṭa
Vijñāna)

All
Eight Consciousness are “aggregates” or skandha.

The
first six are the sensate “consciousnesses” plus the mind. The Yogacara School that espoused the Cittamatra
Doctrine
proffer two more consciousnesses:

Eye-consciousnes (Tibetan: mig-gi
rnam-shes), seeing apprehended by the visual sense organs;
Ear-consciousness (Tibetan: rna’i
rnam-shes), hearing apprehended by the auditory sense organs;
Nose-consciousness (Tibetan: sna’i
rnam-shes), smelling apprehended through the olfactory organs;
Tongue-consciousness (Tibetan: lce’i
rnam-shes), tasting perceived through the gustatory organs;
Body-consciousness (Tibetan: lus-kyi
rnam-shes), tactile feeling apprehended through skin contact,
touch.
Ideation-consciousnes (Tibetan: yid-kyi
rnam-shes), the aspect of mind known in Sanskrit as citta or manovijñāna,
the “mind
monkey“;
the consciousness of ideation.
Manas
consciousness
(Sanskrit: klistamanas = klesha; Tibetan: nyon-yid
rnam-shes), obscuration-consciousness (”obscuration”,
“poison”, “enemy”; manas “ideation”,
“moving mind”, “mind monkey”), the consciousness which
through apprehension, gathers the hindrances, the poisons, the karmic
formations;
“Store-house
consciousness” (Sanskrit: ālāyavijñāna; Tibetan: kun-gzhi
rnam-shes), The seed consciousness (bi^ja-vijn~a^na), “the
consciousness which is the basis of the other seven”.^[2] It is the
aggregate which administers and yields rebirth.^[a]

Origins
and development

Pali Canon

The first five sense-consciousnesses along with the sixth
consciousness are identified in the Sutta Pitaka, especially the Salayatana Vagga subsection of the Samyutta Nikaya:

“Monks, I
will teach you the All. Listen & pay close attention. I will speak.”

“As you say, lord,” the monks responded.

The Blessed One
said, “What is the All? Simply the eye & forms, ear & sounds, nose
& aromas, tongue & flavors, body & tactile sensations, intellect
& ideas. This, monks, is called the All. [1] Anyone who would say,
‘Repudiating this All, I will describe another,’ if questioned on what exactly
might be the grounds for his statement, would be unable to explain, and
furthermore, would be put to grief. Why? Because it lies beyond range.”^[3]

Yogacara

Main article: Yogacara

The Yogacara-school gives a detailed explanation of the
workings of the mind and the way it constructs the reality we experience. It is
“meant to be an explanation of experience, rather than a system of
ontology”.^[4] Vasubandhu is considered to be
the sytematizer of Yogacara-thought.^[5] Vasubandhu used the
concept of the six consciousnesses, on which he elaborated in the Triṃśikaikā-kārikā (Treatise in Thirty
Stanzas).^[6]

Consciousness

According
to the traditional interpretation, Vasubandhu states that there are eight
consciousnesses:

Five
sense-consciousnesses,
Mind
(perception),
Manas
(self-consciousness)^[7],
Storehouse-consciousness.^[8]

According
to Kalupahana, this classification of eight consciousnesses is based on a
misunderstanding of Vasubandhu’s Triṃśikaikā-kārikā by later
adherents.^[9]^[b]

Aālayavijñāna

The ālaya-vijñāna forms the “base-consciousness”
(mūla-vijñāna) or “causal consciousness”. According to the
traditional interpretation, the other seven consciousnesses are
“evolving” or “transforming” consciousnesses originating in
this base-consciousness.

The store-house consciousness accumulates all potential
energy for the mental (nama) and physical (rupa) manifestation of
one’s existence (namarupa).
It is the storehouse-consciousness which induces transmigration or rebirth,
causing the origination of a new existence

Rebirth and purification

The store-house consciousness receives impressions from
all functions of the other consciousnesses, and retains them as potential
energy, bija or
“seeds”, for their further manifestations and activities. Since it
serves as the container for all experiential impressions it is also called the
“seed consciousness” (種子識) or container consciousness.

According to Yogacara teachings, the
seeds stored in the store consciousness of sentient beings are not pure.^[c]

The store consciousness, while being originally immaculate
in itself, contains a “mysterious mixture of purity and defilement, good
and evil”. Because of this mixture the transformation of consciousness
from defilement to purity can take place and awakening is possible.^[10]

Through the process of purification the dharma
practitioner can became a Arahat, when the four defilements of the mental
functions ^[d] of the
manas-consciousness are purified.^[e] ^[f]

Tathagata-garbha thought

According to the Lankavatara Sutra and the schools of Chan/Zen Buddhism, the alaya-vjnana is
identical with the tathagata-garbha^[g], and is
fundamentally pure.^[11]

The equation of alaya-vjnana and tathagatagarbha was
contested. It was seen as “something akin to the Hindu notions of ātman
(permanent, invariant self) and prakṛti (primordial
substrative nature from which all mental, emotional and physical things
evolve).^[12] The critique led by
the end of the eighth centuryto the rise of …

[T]he
logico-epistemic tradition [of Yogācāra] and […] a hybrid school that
combined basic Yogācāra doctrines with Tathāgatagarbha thought.

The logico-epistemological wing in part side-stepped the
critique by using the term citta-santāna, “mind-stream”,
instead of ālaya-vijñāna, for what amounted to roughly the same idea. It
was easier to deny that a “stream” represented a reified self.

On the other
hand, the Tathāgatagarbha hybrid school was no stranger to the charge of
smuggling notions of selfhood into its doctrines, since, for example, it
explicitly defined the tathāgatagarbha as “permanent, pleasurable, self,
and pure (nitya, sukha, ātman, śuddha). Many
Tathāgatagarbha texts, in fact, argue for the acceptance of selfhood (ātman)
as a sign of higher accomplishment. The hybrid school attempted to conflate tathāgatagarbha
with the ālaya-vijñāna.^[12]

Transformations of consciousness

The traditional interpretation of the eight
consciousnesses may be discarded on the ground of a reinterpretation of
Vasubandhu’s works.

According to scholar Roger R. Jackson, a
“‘fundamental unconstructed awareness’ (mūla-nirvikalpa-jñāna)”
is “described […] frequently in Yogacara literature.”^[13] , Vasubandhu’s work

According to Kalupahana, instead of positing additional
consciousnesses, the Triṃśikaikā-kārikā describes the transformations
of this consciousness:

Taking vipaka,
manana and vijnapti as three different kinds of functions, rather
than caharacteristics, and understanding vijnana itself as a function (vijnanatiti
vijnanam), Vasubandhu seems to be avoiding any form of substantialist
thinking in relation to consciousness.^[14]

These transformations are threefold:^[14]

Whatever, indeed,
is the variety of ideas of self and elements that prevails, it occurs in the
transformation of consciousness. Such transformation is threefold, [namely,]^[15]

The first transformation results in the alaya:

the resultant,
what is called mentation, as well as the concept of the object. Herein, the
consciousness called alaya, with all its seeds, is the resultant.^[16]

The alaya-vijnana therefore is not an eight consciousness,
but the resultant of the transformation of consciousness:

Instead of being
a completely distinct category, alaya-vijnana merely represents the
normal flow of the stream of consciousness uninterrupted by the appearance of
reflective self-awareness. It is no more than the unbroken stream of
consciousness called the life-proces by the Buddha. It is the cognitive
process, containing both emotive and conative aspects of human experience, but
without the enlarged egoistic ermotions and dognatic graspings characteristic
of the next two transformations.^[9]

The second transformation is manana,
self-consciousness or “Self-view, self-confusion, self-esteem and
self-love”.^[17] According to the
Lankavatara and later interpreters it is the seventh consciousness.^[18] It is
“thinking” about the various perceptions occurring in the stream of
consciousness”.^[18] The alaya is
defiled by this self-interest;

[I]t can be
purified by adopting a non-substantialist (anatman) perspective and
thereby allowing the alaya-part (i.e. attachment) to dissipate, leaving
consciousness or the function of being intact.^[17]

The third transformation is visaya-vijnapti, the
“concept of the object”.^[19] In this
transformation the concept of objects is created. By creating these
concepts human beings become “susceptible to grasping after the
object”:^[19]

Vasubandhu is
critical of the third transformation, not because it relates to the conception
of an object, but because it generates grasping after a “real object”
(sad artha), even when it is no more than a conception (vijnapti)
that combines experinece and reflection.^[20]

A similar perspective is give by Walpola Rahula. According to Walpola Rahula, all the elements of the Yogācāra
storehouse-consciousness are already found in the Pāli Canon.^[21] He writes that the
three layers of the mind (citta, manas, and vijñana) as
presented by Asaṅga are also mentioned in the Pāli
Canon:

Thus we can see
that ‘Vijñāna’ represents the simple reaction or response of the sense organs
when they come in contact with external objects. This is the uppermost or superficial
aspect or layer of the ‘Vijñāna-skandha‘. ‘Manas’ represents the aspect of its mental
functioning, thinking, reasoning, conceiving ideas, etc. ‘Citta’ which is here
called ‘Ālayavijñāna’, represents the deepest, finest and subtlest aspect or
layer of the Aggregate of consciousness. It contains all the traces or
impressions of the past actions and all good and bad future possibilities.^[22]

Understanding
in Buddhist Tradition

China

Fa Hsiang and Hua Yen

Although Vasubandhu had postulated
numerous ālaya-vijñāna-s, a separate one for each individual person in the
para-kalpita, this multiplicity was later eliminated in the Fa
Hsiang and Hua Yen metaphysics. These
schools inculcated instead the doctrine of a single universal and eternal
ālaya-vijñāna. This exalted enstatement of the ālaya-vijñāna is described in
the Fa Hsiang as “primordial unity”^[23].

The presentation of the three natures by Vasubandhu is
consistent with the Neo-platonist views of Plotinus and his universal
‘One’, ‘Mind’, and ‘Soul’.^[24]

Chán

A core teaching of Chan/Zen Buddhism describes the
transformation of the Eight Consciousnesses into the Four Wisdoms.^[h] In this teaching,
Buddhist practice is to turn the light of awareness around, from misconceptions
regarding the nature of reality as being external, to directly see one’s own nature. Thus the Eighth Consciousness is transformed into the Great Perfect
Mirror Wisdom, the Seventh Consciousness into the Equality (Universal Nature)
Wisdom, the Sixth Consciousness into the Profound Observing Wisdom, and First
to Fifth Consciousnesses into the All Performing (Perfection of Action) Wisdom.

See also

Notes

1.
^ This idea may in some
respects be compared to the usage of the word “citta” in the agamas. In the early texts the sankhara-khandha plays some of the roles
ascribed to the store-house consciousness by later Yogacara thinkers.

2.
^ Kalupahana: “The above
explanation of alaya-vijnana makes it very different from that found in
the Lankavatara. The latter assumes alaya to be the eight
consciousness, giving the impression that it represents a totally distinct
category. Vasubandhu does not refer to it as the eight, even though his later
disciples like Sthiramati and Hsuan Tsang constantly refer to it as such”.^[9]

3.
^ Each being has his own one
and only, formless and no-place-to-abide store-house consciousness. Our
“being” is created by our own store-consciousness, according to the
karma seeds stored in it. In “coming and going” we definitely do not
own the “no-coming and no-going” store-house consciousness, rather we
are owned by it. Just as a human image shown in a monitor can never be
described as lasting for any instant, since “he” is just the
production of electron currents of data stored and flow from the hard disk of
the computer, so do seed-currents drain from the store-consciousness, never
last from one moment to the next.

4.
^ 心所法), self-delusion (我癡), self-view (我見),
egotism (我慢), and self-love (我愛)

5.
^ By then the polluted mental
functions of the first six consciousnesses would have been cleansed. The
seventh or the manas-consciousness determines whether or not the seeds and the
contentdrain from the alaya-vijnana breaks through, becoming a
“function” to be perceived by us in the mental or physical world.

6.
^ In contrast to an Arahat, a
Buddha is one with all his seeds stored in the eighth Seed consciousness.
Cleansed and substituted, bad for good, one for one, his
polluted-seeds-containing eighth consciousness (Alaya Consciousness) becomes an
all-seeds-purified eighth consciousness (Pure consciousness 無垢識 ), and he becomes a Buddha.

7.
^ The womb or matrix of the
Thus-come-one, the Buddha

8.
^ It is found in Chapter 7 of
the Platform
Sutra
of the Sixth Ancestor Zen Master Huineng
and other Zen masters, such as Hakuin Ekaku, in his work titled Keiso
Dokuqui^[25],
and Xuyun, in his work titled Daily
Lectures at Two Ch’an Weeks, Week 1, Fourth Day.^[26]

Korea

The Interpenetration (通達) and Essence-Function
(體用) of Wonhyo (元曉) is described in the Treatise on Awakening Mahāyāna Faith (AMF):

The author of the
AMF was deeply concerned with the question of the respective origins of
ignorance and enlightenment. If enlightenment is originally existent, how do we
become submerged in ignorance? If ignorance is originally existent, how is it
possible to overcome it? And finally, at the most basic level of mind, the alaya
consciousness (藏識), is there originally purity or taint? The AMF
dealt with these questions in a systematic and thorough fashion, working
through the Yogacāra concept of the alaya consciousness. The technical
term used in the AMF which functions as a metaphorical synonym for
interpenetration is “permeation” or “perfumation (薫),”
referring to the fact that defilement (煩惱)
“perfumates” suchness (眞如), and suchness
perfumates defilement, depending on the current condition of the mind.^[27]