A Study On Vij(?)ānapari āma In Vij(?)āptimātratāsiddhi (?)āstra

The consciousness-only (vij(n|~)ānamātratā) annotates that the origins of all matter (rūpa) and themind(citta) are consciousnesses transformation (vij(n|~)ānapariāma). Because of the consciousnessestransformation, there is no matter exists without consciousnesses. And just because of this, weindicate“consciousness-only”. Thus, the consciousness-only is established in Vij(n|~)āptimātratāsiddhi(?)āstra. While, the mode of consciousness transformation is different between the old consciousnessonlyand the new consciousness-only. This thesis separates them in the view of one seed (bīja) withseven phenomenon consciousnesses (abhisa skāra) and eight phenomenon consciousnesses. Theauthor gives two patterns of consciousness transformation according to the old consciousness-onlyand the new consciousness-only. The first consciousness transformation is a two-fold structure ofthe subject and the object, and the second one is a three-fold structure of the subject and the object.The thesis foucuses on the new consciousness-only represented by the structure of thethree-fold subject and object, which reveals the course of consciousness transformation in Vij(n|~)āptimātratāsiddhi (?)āstra. According to the Sanskrit text, discovered in Nepal, the author converts“cause(hetu)-consciousness-transformation-subject”into“cause (hetu)-consciousness-transformation”and“effect (phala)-consciousness-transformation-subject”into“effect (phala)-consciousnesstransformation”. The cause-consciousness-transformation indicates the turnabout from all of theseeds to their phenomena. And the effect-consciousness-transformation indicates the phenomenon ofthe consciousness which is called body aspect (samvittibhāga) evolves itself into two seemingaspects (bhāgas), namely, the perceived aspect (nimitabhāga) and the perceiving aspect (dar?anabhāga). The firt and the second subject- object of the three-fold structure in the new consciousness-onlyconsist of the cause-consciousness- transformation and the effect-consciousness-transformation. Thethird fold of the subject-object structure is the snatch of the perceiving aspect on the perceived aspect,especially for the sixth and the seventh consciousness. Either the perceiving aspects or the perceivedaspects are turned out from their seeds. In regard to it, they are called depending-nature(paratantra-svabhāva), which count as existence, so the new consciousness-only is also called consciousness-only with perceived aspect.Vij(n|~)āptimātratāsiddhi (?)āstra regards the alaya consciousness (ālaya-vij(n|~)āna) as a ground(substance, dravya, in Chinese version:Ti) and the seeds as activity (in Chinese version:Yong), andthey are neither equal nor different from each other. But this book thinks more about the no-equalitybetween the ground and the activity. So the alaya consciousness (ālaya vij(n|~)āna) and the seed (bīja)are two different concepts in Vij(n|~)āptimātratāsiddhi (?)āstra.The sastra says the alaya consciousness has three natures such as self-nature, cause-nature, andeffect-nature. Furthermore the self-nature consists of three Cang, such as NengCang, SuoCang, andZhiCang (all in Chinese version). The author analyses the problem and explains that the alaya hasfour characters such as acceptable, impressionable, catchable and transformationable corresponingwith the three natures and three Cangs. The four characters, which describe alaya as a phenomenonconsciousness, do not concern the seeds.Different from the phenomena, the seeds are the objects hold in alaya consciousness, and theresults impressed by the phenomena. Seeds can be divided into two kinds such as the constant seedsand the differential mature seeds. Either constant seeds or differential mature seeds both result intheir effects. So the differential mature seeds can be treated as constant seeds too. Another name ofthe alaya consciousness is differential mature consciousness. The author enpasizes that thedifferential mature consciousness has its seed as direct cause, and the differential mature seed onlyresults in the differential mature consciousness as an assistant cause. So the differential mature seedis called actionable force seed (karman-bīja). It gives a hint that the status of alaya generation (pratītya-samutpāda) rises and the status of actionable force generation declines in the consciousness-onlyBuddism.The thesis also analyses the seeds with six characters, and both the subject and the object ofimpression have four characters that indicate the difference about the Consciousness-only BuddismSchool and the Buddha Embryo Buddism School (tathāgata-garbha). Namely, the thusness (tathatā)cannot be the direct cause generates phenomena, because the thusness is regarded as an unproduceddharma (asa sk ta-dharma) according to the Consciousness-only Buddism School.The author points out that although Dharmapāla and Nanda both recognize the accrual seeds,but their explanations are conflicting. Dharmapāla doesn’t admit the accrual seeds accrue withoutthe original seeds. As all seeds are transformed from their birth to death in the time river, so all seedscan be classified into original seeds. It is not a correct conclusiont that some scholars say Dharmapā la combined original seeds doctrine and accrual seeds doctrine. Acctrually, the author believesDharmapāla was an original seeds doctrine supporter. On this account, Xuanzang insisted on cast(gotra) determinism, which caused a critique from Tiantai scholars later. The author thinks that theseeds determinism and the original seeds doctrine are the logic basic of the cast determinism.Effect consciousness transformation relates to some aspect of consciousness. Traditionally, wesay Sthiramati held one aspect in the consciousness, Nanda held two, Dignāga held three, andDhamapāla helds four. The author says these scholars cannot be divided mechanically into the fourkinds, for Sthiramati, Dignāga, and Dhamapāla can be classified in three-aspect all. When they talkabout consciousness transformation, Dhamapāla ingested the forth aspect into the third. Andalthough Sthiramati hadn’t mentioned the three aspects, he actually divided the consciousness intothree aspects. The difference is Dhamapāla’s three aspects of the consciousness are existence all,while Sthiramati’s one of the three aspects of the consciousness is existence, the other two arenonexistence.A difficulty in the New Consciousness Only is how to distinguish the image perceived aspect(nimitabhāga) and the essence perceived aspect. The image perceived aspect is also called closeconceived object (close alambana-pratyaya) and the essence perceived aspect is also called distantconceived object (distant alambana-pratyaya). As the differential mature seeds mentioned above, theessence perceived aspect can be include in the image perceived aspect. We call it essence perceivedaspect just because it is associated with other consciousness. For example, the perceived aspect ofthe alaya is image when it is associated with alaya itself, but it is also called essence when it isassociated with the prior five consciousnesses.This thesis points out that the word alambana-pratyaya cannot be divided into alambana andpratyaya two parts mechanically. The word pratyaya affiliates with the word alambana. Both of themare existence, so every alambana is alambana-pratyaya and every alambana-pratyaya also isalambana. They are not two different things. The“pratyaya”is just a descriptive word in thecausation attribute for“alambana”.According to the source of seeds are the same or not in the image perceived aspect and theperceiving aspect, the consciousness transformation furthermore divides into two kinds such ascause transformation (hetu-pratyaya-pariāma) and cognitve transformation (vikalpa-pariāma).According to the rule mentioned above and another rule, whether image perceived aspect accords forthe essence perceived aspect or not, the image perceived aspect is divided into three kinds, such as nature object, image only object, and image associated with essence object.As the alaya consciousness cannot impress (perfume, vāsana) on the seeds itself, it is difficultto deal with the source of the seeds of alaya. Based on the concept perceived-aspect-perfuming in theminutes of Vij(n|~)āptimātratāsiddhi (?)āstra written by Kuiji, the author analyses the process of theperceived aspect perfuming of the prior seven consciousnesses separately, according to the differentfields such as the nature object, the image only object and the image associated with essence object.The author finally points out that the prior seven consciousnesses produce the perceived andperceving aspect seeds of alaya in an assistant impress (vāsana).According to the principle of the consciousnesses transformations revealed in Vij(n|~)āptimātratāsiddhi (?)āstra, we can conclude that all dharma are generated from seeds as its direct causation.Meanwhile, the body aspect of the consciousness promotes it as an assistant causation. Not only theseeds that contribute to the phenomenon results as a direct caustion, there are also other seedscontribute to the result as an assistant causation. The former seeds are called constant seeds, and thelater contains seeds such as differential mature seeds. The perceived aspect (rūpa) which grown fromthe perceived seed is regarded as nature object, and the one grown from perceiving seed is regardedas image only object and image associated with essence object. In effect consciousnesstransformation, the image associated with essence object depends on the essence perceived aspectwhile the image only object not. The thesis analyses these concepts in the structure of the three-foldsubject and object in the new Consciousness-only Buddism, exploring the complex consciousnesstransformation which describe the arising and ceasing of eight consciousnesses, and the consecutionof the cause and effect, and the turning out of all the minds and matters. The thesis trys to provide anexplanation on the opening out of the world concludes all minds and matters, in the newconsciousness-only system.