第 3 頁，共 4 頁
Author: Wang Mu-Ti, Taiwan
Author: Wang Mu-Ti, Society for the Study of Bodhisattva Pitaka
Based on: Yogacarabhumi Sastra (Discourse on the Stages of Yogic Practice), Cheng Weishi Lun (Demonstration of Consciousness-only), Cheng Weishi Lun Shuji (Commentary on the Demonstration of Consciousness-only), Mahayanasamgraha (Compendium of the Great Vehicle)
Section 1: The Origin and Evolution of the Way
The true nature (Tathata), transcending words and forms, originally has no distinction between exoteric and esoteric, nor between nature and characteristics. However, due to the myriad capacities of sentient beings, the net of teachings was cast wide, leading to divergent streams of Nature, Characteristics (Laksana), Zen, and Esoteric Buddhism (Vajrayana).
The Consciousness-Only (Yogacara) school originated from Maitreya, was expounded by Asanga and Vasubandhu, and was fully developed by Dharmapala and Xuanzang. Its characteristic lies in its "utmost subtlety," dissecting the eight consciousnesses and fifty-one mental factors, establishing the five categories and one hundred dharmas. Using rigorous logic (Hetuvidya), it destroys the dual grasping of self and phenomena, transforming consciousness into wisdom. This represents the pinnacle of "doctrinal characteristics" (Jiao-xiang), akin to a precise anatomical chart, allowing practitioners to know the location of the illness and the basis of the medicine.
Mahamudra originated from Saraha, was transmitted to Nagarjuna and Savaripa, and flourished under Naropa and Marpa. Its characteristic lies in "pointing directly to the human heart," breaking through the entanglements of names and forms, not relying on written words, and directly revealing the innate wisdom (Sahaja-jnana). This is the ultimate of "practice" (Shi-xiu), like a sharp sword stroke, severing the lifeline of birth and death instantly.
People often view these two as incompatible like fire and water. They say Consciousness-Only emphasizes names and forms, easily stagnating in complexity; while Esoteric Buddhism emphasizes intuition, easily devolving into eccentricity. However, I humbly believe that Consciousness-Only without practical realization becomes a dry intellectual exercise, like counting another's treasures; while Esoteric Buddhism without doctrinal characteristics becomes the blind practice of a madman, like groping for an elephant in a dark room.
While organizing Cheng Weishi Lun Shuji and Yogacarabhumi Sastra, I re-read the Trilogy of Doha Songs (Doha-kosa) by the great Western (Indian) adept Saraha. I was startled to find that his words of crazy wisdom never depart from the meaning of Consciousness-Only. His scolding of rituals breaks "Parikalpita-svabhava" (imaginary nature); his direct pointing to the nature of mind reveals "Parinispanna-svabhava" (perfected nature); his transformation of desire is "transforming afflictions into Bodhi."
Therefore, not considering my shallowness, relying on the correct doctrine of Bodhisattva Dharmapala and adopting the commentary style of Great Master Kuiji, I have written this New Consciousness-Only Commentary. The aim is to regulate the vastness of Mahamudra with the rules of Dharmalaksana, and to illuminate the true heart of crazy wisdom with the clear mirror of Consciousness-Only. May those who practice Consciousness-Only gain the liveliness of Mahamudra, and those who practice Esoteric Buddhism gain the rigor of Dharmalaksana. This is the origin of writing this commentary.
Section 2: Examination of Venerable Saraha's Consciousness-Only Background
According to the biography of Venerable Saraha, he was originally a Brahmin who later ordained at Nalanda Monastery. Nalanda was a stronghold of Mahayana Consciousness-Only studies. Masters like Dharmapala and Silabhadra all resided there. Since Saraha was a high monk of Nalanda, he must have been thoroughly familiar with scriptures like Yogacarabhumi Sastra and Vijnaptimatratasiddhi-trimsika (Thirty Verses on Consciousness-Only).
Later, although he manifested behaviors like drinking alcohol and wandering with an arrow-smith woman, appearing mad outwardly, his inner realization never departed from the fundamental "Everything is Consciousness-Only." What he criticized in his Doha Songs was not the "principle" of Consciousness-Only, but the "grasping" of Consciousness-Only scholars.
Scholars at that time often grasped "nominal seeds" as real, forgetting the personal realization of the "self-witnessing division" (svasamvitti-bhaga). Saraha's scolding was actually to break the "cognitive obscuration" (jneyavarana), enabling scholars to return from "inference" (anumana) to "direct perception" (pratyaksa). Therefore, these Doha Songs are actually a "practical guide" for the Consciousness-Only school, not a work opposing Consciousness-Only.
Section 1: Definition of Mind: Alaya and Innate Wisdom
In his Doha Songs, Saraha repeatedly states: "Mind is the only seed." (Citta is the only seed.) If this statement is not interpreted through Consciousness-Only, it easily falls into pantheism or the heterodox view of a divine self.
According to Cheng Weishi Lun, Scroll 3: "The first transforming consciousness, in both Mahayana and Hinayana teachings, is named Alaya. This consciousness possesses the meanings of storing, being stored, and attachment to the store."
The "Mind" Saraha speaks of is this eighth Alaya-vijnana (Storehouse Consciousness).
Meaning of Seed (Bija):
Saraha says: "Samsara and Nirvana arise from this." This refers to the Alaya-vijnana containing both "defiled seeds" and "undefiled seeds." When defiled seeds manifest, they transform into the impure appearances of the six realms of reincarnation (Parikalpita, Paratantra); when undefiled seeds manifest, they transform into the pure appearances of the four sagely dharma realms (Parinispanna). Therefore, Alaya-vijnana is the general basis for both defiled and pure dharmas.
Meaning of Innate (Sahaja):
Saraha's core teaching is "Sahaja" (Innate/Co-emergent). According to Consciousness-Only, this has two interpretations:
Defiled Aspect: Refers to "innate self-grasping" and "innate dharma-grasping." These are born with us, deeply latent in the seventh Manas consciousness and the eighth consciousness, unlike "discriminative self and dharma grasping" which are shallow and easy to sever. Saraha's practice is precisely to sever this most deep and subtle innate grasping.
Pure Aspect: Refers to "intrinsic seeds." Mahayanasamgraha says: "The realm that has been since beginningless time... and the attainment of Nirvana." Sentient beings inherently possess undefiled seeds within their minds, which is the Tathagatagarbha. Saraha's "direct pointing" is identifying this inherent undefiled function.
Section 2: Application of the Three Natures: Deconstruction in the Doha Songs
The structure of Saraha's Doha Songs can be seen as a sequential exposition of the Consciousness-Only "Three Natures (Tri-svabhava)":
Breaking Parikalpita-svabhava (Imaginary Nature):
Definition: Upon dependently arisen phenomena (Paratantra), falsely grasping a real self and real dharmas, like seeing a snake in a rope.
Correspondence in Doha Songs: In the People's Doha, Saraha fiercely scolds the Brahmins' fire oblations, the ascetics' nudity, and the monks' robes. Fire, body, and robes are dependently arisen phenomena of Paratantra, but ordinary people grasp them as "sacred" or "causes of liberation"; this is Parikalpita. Saraha's mockery aims to break these false imputations, making one know that "names and words have no reality."
Revealing Paratantra-svabhava (Dependent Nature):
Definition: Phenomena arising dependent on causes and conditions, like illusions and magic, without real substance.
Correspondence in Doha Songs: In the Queen's Doha, Saraha discusses senses, desires, and energy. He says: "The lotus is born from mud but is not stained by mud." Love, desire, and senses are appearances transformed by the Alaya-vijnana, belonging to Paratantra nature. If one knows they are like illusions, neither grasping nor rejecting, they can be transformed into the usage of the Way. Saraha does not teach extinguishing Paratantra (like the aversion of the Two Vehicles), but teaches realizing Parinispanna right within Paratantra.
Realizing Parinispanna-svabhava (Perfected Nature):
Definition: Upon Paratantra, distancing from Parikalpita, revealing the true nature of the two emptinesses.
Correspondence in Doha Songs: In the King's Doha, Saraha says: "The nature of the mind is pure, like space." This directly points to Parinispanna-svabhava. The true nature is solid and tranquil, neither born nor destroyed, not attained through fabrication. The practitioner only needs to "loosen" grasping (leave Parikalpita), and immediately see the original face (realize Parinispanna).
Section 1: Stages of Transforming Consciousness into Wisdom and Mahamudra
Someone asks: Consciousness-Only speaks of the "Five Levels of Consciousness-Only Contemplation," passing through the five stages of accumulation, preparation, insight, cultivation, and ultimate realization, requiring three great Asankhya kalpas; Saraha says "It is right here now," "No meditation, no fabrication." Are these two not contradictory?
Commentary: They are not contradictory; it is a difference between sudden and gradual, but the principle is one.
Perspective of Causal Ground vs. Fruit Position:
Consciousness-Only scriptures are mostly established from the "causal ground," detailing the stages of practice to prevent skipping steps. Saraha's Doha songs mostly point directly from the "fruit position" to break dharma grasping. Saraha's "no meditation" refers to the "effortless action" (Anabhoga) of the Eighth Ground (Immovable Ground) and above. For beginners, the accumulation and preparation of Consciousness-Only cannot be discarded; for long-time practitioners, Saraha's direct pointing is the final gate.
True Meaning of Transformation of Basis (Asrayaparavrtti):
Consciousness-Only says: "Transform and discard the two hindrances (afflictive, cognitive), transform and obtain the two fruits (Bodhi, Nirvana)."
Saraha says: "Affliction is Bodhi."
This does not mean the "substance" of affliction is Bodhi, but that the "nature" of affliction is Bodhi (Tathata).
Transforming Consciousness: Transform the discrimination of the sixth consciousness into Pratyaveksana-jnana (Wonderful Observing Wisdom); transform the self-grasping of the seventh consciousness into Samata-jnana (Equality Wisdom).
Saraha's Transformation: As shown in the Queen's Doha, transform the grasping (Parikalpita) of "greed/love," retain the awareness (Paratantra) of "pleasurable sensation," and realize "innate joy" (Parinispanna). This is the Middle Way view of Consciousness-Only: "Discard the false and preserve the true."
Section 2: Clarifying the Source regarding the Nature of Tathata
In recent times, some scholars use the Awakening of Faith's concept of "Tathata receives perfuming and transforms according to conditions" to explain Mahamudra's "All phenomena are the play of Tathata." However, according to the orthodox Consciousness-Only doctrine of Dharmapala and Xuanzang, this theory must be carefully selected to avoid falling into the error of pantheism.
According to Cheng Weishi Lun, Scroll 2: "Tathata is also the true nature of consciousness."
Tathata is an unconditioned dharma, solid and eternal, not creating dharmas. That which can generate ten thousand dharmas is the seed of the eighth Alaya-vijnana.
Saraha says: "Demons and Buddhas are all transformations." The subject of this "transformation" is consciousness (seed), not nature (Tathata).
Saraha says: "The mind substance is clear and tranquil, never having moved." The subject of this "immobility" is nature (Tathata), not consciousness (manifestation).
The stance of this commentary strictly maintains this boundary:
On the Phenomenal Level: All phenomena are transformations of consciousness only (Everything is a manifestation of Consciousness/Seeds).
On the Noumenal Level: All phenomena are the true nature of consciousness (The ultimate nature of everything is Suchness).
Meaning of Mahamudra: Amidst the arising and ceasing of all phenomena (consciousness transformation), recognize the unborn and undying background (Tathata). Saraha's "craziness" lies in his ability to freely use the illusions of "consciousness transformation"; Saraha's "wisdom" lies in his constant abiding in the immobility of "Tathata."
Section 1: Transmission of the Non-Dual Dharma Gate
The Consciousness-Only school has had a tradition of "lay people expounding the Dharma" since ancient times. The Mahayanasamgraha is established based on the Srimala Sutra, and Queen Srimala was a lay person; the Vimalakirti Sutra is even more valued by the Consciousness-Only school, where Elder Vimalakirti demonstrated the "Non-Dual Dharma Gate." Although Venerable Saraha lived during the rise of Esoteric Buddhism, his manifestation as a "white-robed, long-haired" yogi actually echoes Vimalakirti from afar.
Neither were ordained monks, yet both shouldered the Tathagata's family business, manifesting the Mahayana ultimate of "Affliction is Bodhi, Samsara is Nirvana." Saraha's Doha Songs can be seen as an esoteric footnote to the Vimalakirti Sutra.
Section 2: Consciousness-Only View of Practice in the Red Dust
In the secular red dust, it is difficult to practice the Way as a monk, and even harder as a lay person. However, Saraha's Doha Songs are precisely the medicine prescribed for this "dusty labor."
He teaches us not to escape the Paratantra world, but to break Parikalpita grasping right upon Paratantra.
Whether in the marketplace, business, or family, all are transformations of the Alaya-vijnana, all are practice grounds for maintaining the "no meditation, no fabrication" Consciousness-Only view. Knowing objects are Consciousness-Only, objects do not bind the mind; if the mind does not bind the mind, then one is liberated in the present moment.
[Conclusion of the Opening Scroll]
In summary, this New Consciousness-Only Commentary is not a work of textual research, but a resource for practical cultivation.
We view Saraha as a "practical Consciousness-Only master" and the Doha Songs as a "poetic Cheng Weishi Lun."
With this introduction as a guide, the subsequent text will be divided into three volumes, analyzing the People, Queen, and King songs in order, dissecting their subtle and profound meanings verse by verse.
May the readers drink the ghee, seeing the ultimate principle within crazy wisdom, and realizing Tathata within names and forms.
(End of General Introduction Part 1)
Author: Wang Mu-Ti, Taiwan
Based on: Mahayana Satadharma-prakasamukha Sastra (Treatise on the Door to Knowledge of the Hundred Dharmas), Cheng Weishi Lun, Cheng Weishi Lun Shuji
Although Venerable Saraha's Doha Songs lack the complexity of technical terms, his insight into the flow of consciousness fits perfectly with the Treatise on the Door to Knowledge of the Hundred Dharmas composed by Bodhisattva Vasubandhu. The Consciousness-Only school establishes the hundred dharmas to clarify "the selflessness of all dharmas," while Saraha sings Doha songs to prove "innate selflessness."
Now, let us try to use the hundred dharmas as the warp and the Doha songs as the weft to draw a psychological map for the practitioner:
Section 1: Transformation of Universal Mental Factors and Crazy Wisdom
In the Queen's Doha, Saraha emphasizes the transformation of "pleasurable sensation." This involves "Contact (Sparsa)," "Attention (Manaskara)," and "Sensation (Vedana)" among the five universal mental factors.
Alertness in Contact and Attention:
When ordinary people encounter contact between sense organs and objects, due to ignorance, they generate defiled attention, drifting in birth and death.
Saraha says: "If one does not know the essence of pleasure, how can one know the true meaning of emptiness?" This teaches the practitioner to generate "Wise Attention (Yoniso-manaskara)" at the moment of "contact." Not turning with the object, but being able to reflect back on one's own mind.
Sublimation of Sensation:
Consciousness-Only states there are three sensations: suffering, happiness, and neutral. Ordinary people grasp pleasurable sensation as real, generating greed and love.
The "innate great bliss" taught by Saraha is actually transforming the leaking "suffering and happy sensations" into pure sensations corresponding with "undefiled good dharmas." This sensation does not rely on external objects but arises from the illumination of the self-witnessing division, hence it is called "swirling internally and permeating."
Section 2: Counteracting Root Afflictions: Breaking the Five Poisons
The criticisms in Saraha's People's Doha cut to the bone, pointing directly at the six root afflictions:
Greed (Raga):
Scolding "abandoning wife to seek celestial maidens" breaks "greed with shifted object." Consciousness-Only states greed takes attachment as its nature. Saraha shows "joy without grasping," transforming greed into the aesthetic of "Wonderful Observing Wisdom."
Arrogance (Mana):
Scolding Brahmins for "priding themselves on this" and elders for "calling themselves Bhikshus" breaks "overweening pride." Consciousness-Only states arrogance takes raising oneself over others as its nature. Saraha counteracts it with "mind is like space"; space has no high or low, so where is arrogance?
Ignorance (Moha):
Scolding ascetics for "nudity and hair pulling" breaks "ignorance." Consciousness-Only states ignorance takes confusion about principles as its nature. Saraha points directly to "Mind is the seed," making one know cause and effect, breaking wrong views and delusions.
Wrong Views (Drsti):
Scolding "fire oblations and bathing" breaks "attachment to rites and rituals" (regarding non-causes as causes). Saraha clarifies cause and effect; only mind purification (correct cause) leads to liberation, not external appearances.
Section 3: Manifestation of Wholesome Mental Factors: Effortless Action
When a practitioner practices "no meditation, no fabrication" according to the King's Doha, it is not dullness, but the natural outflow of the "Eleven Wholesome" mental factors:
Equanimity (Upeksa):
Saraha says: "Untie the bonds and rest at ease." This is the "Actional Equanimity" of Consciousness-Only. Making the mind equal, upright, dwelling effortlessly, distancing from agitation and dullness.
Conscientiousness (Apramada):
Saraha says: "Loosen grasping." Seemingly relaxed, but actually, the inner awareness is bright, guarding against defilement, which is true conscientiousness.
In Cheng Weishi Lun Shuji, Great Master Kuiji established the "Fivefold Consciousness-Only Contemplation" to encompass the stages of cultivation and realization. Although Saraha's three Doha Songs are not established as a sequence, their internal logic can be perfectly matched.
First Level: Consciousness that Discards the False and Preserves the True (Corresponds to "Breaking Appearances" in People's Doha)
Consciousness-Only Meaning: Discard the falsity of Parikalpita (False), preserve Paratantra and Parinispanna (True).
Doha Meaning: Saraha fiercely scolds Brahmin rituals, ascetic practices, and monastic robes. This is to discard the practitioner's false attachment to "names" and "forms." Telling the masses: Fire oblations have no reality, nudity has no reality, hierarchy has no reality. Only the inner mind consciousness (True) can be relied upon.
Second Level: Consciousness that Discards the Diffuse and Retains the Pure (Corresponds to "Returning to Mind" in People's Doha)
Consciousness-Only Meaning: Discard the Image Division (Diffuse), only observe the Seeing Division (Pure). Knowing objects are transformed by Consciousness-Only, gather objects back to the mind.
Doha Meaning: Saraha says: "Do not look outside... there is no holy place more sacred than my body." This is gathering external objects (holy places, scriptures) back to the inner mind. Making the practitioner know that all external dharmas do not depart from inner consciousness.
Third Level: Consciousness that Gathers the Branch and Returns to the Root (Corresponds to "Seeing the Substance" in Queen's Doha)
Consciousness-Only Meaning: Gather the branches of Seeing and Image Divisions back to the root of the Self-Witnessing Division.
Doha Meaning: Saraha says: "Know the essence of pleasure." Pleasurable sensation (Image Division) and the feeler (Seeing Division) are both branches. Saraha teaches the Queen to reflect back within enjoyment, recognizing the subject (Self-Witnessing Division) that "can know pleasure and can also know emptiness."
Fourth Level: Consciousness that Hides the Inferior and Reveals the Superior (Corresponds to "Transforming Wisdom" in Queen's Doha)
Consciousness-Only Meaning: Hide the inferior mental factors, reveal the superior Mind King.
Doha Meaning: Saraha teaches transforming emotions (mental factors). Not being turned by greed and anger (inferior), but ruled by the Mind King (superior). If the Mind King is awakened, then afflictive mental factors all transform into aids to wisdom.
Fifth Level: Consciousness that Discards Appearances and Realizes Nature (Corresponds to "Ultimate" in King's Doha)
Consciousness-Only Meaning: Discard the consciousness appearances of Paratantra, realize the consciousness nature (Tathata) of Parinispanna.
Doha Meaning: Saraha says: "The nature of the mind is pure, like space," "Clouds gather and scatter... the mind substance is clear and tranquil." This transcends the flow of "consciousness" (Paratantra) and directly realizes the silence of "nature" (Parinispanna). This is the ultimate realm where phenomena and principle are one, and the absolute and relative are non-dual.
Section 1: Difference between Negation (Apoha) and Affirmation
The Madhyamaka Prasangika school speaks of emptiness mostly using "Negation (Apoha)," destroying all extreme views, naming it Ultimate Emptiness.
The Consciousness-Only school speaks of emptiness mostly using "Affirmation," destroying Parikalpita (Empty) while also revealing Paratantra and Parinispanna (Existent), naming it the "Marvelous Existence" of "Neither Existent nor Empty."
Although Saraha's Doha Songs use the metaphor of "like space" (resembling Madhyamaka), their core leans more towards the "Marvelous Existence" of Consciousness-Only.
He speaks of: "Innate Joy," "Great Bliss," "The Only Seed." These are all affirming the "function" and "virtue" of the mind nature, not simple negation.
Therefore, this commentary adopts the Dharmapala Consciousness-Only meaning, interpreting Mahamudra as "True Emptiness, Marvelous Existence." True Emptiness, because it is free from Parikalpita; Marvelous Existence, because it possesses undefiled merit.
Section 2: Ineffable Self-Nature and Tathagatagarbha
Saraha's "Mind" is not merely the arising and ceasing Alaya, but points to the transformed "Amala-vijnana (Stainless Consciousness)."
This Stainless Consciousness is included in the pure part of the eighth consciousness in the Dharmalaksana school, while it is established as the ninth consciousness in the Tathagatagarbha system.
This commentary follows Cheng Weishi Lun, not establishing a ninth consciousness, but including the "Innate Wisdom" spoken of by Saraha within the "Great Mirror Wisdom" of the eighth consciousness after transformation. This wisdom is constantly present, exhausting the future, benefiting sentient beings.
[Conclusion of the Middle Scroll]
Up to this point in the Middle Scroll, we have incorporated Saraha's crazy wisdom into the norms of the Hundred Dharmas and matched it with the Fivefold Contemplation.
Readers should know that Saraha's "craziness" is not disorder, but transcending the bonds of "Parikalpita"; Saraha's "wisdom" is not madness, but abiding in the illumination of "Parinispanna."
The Gate of Hundred Dharmas is the anatomical chart of Mahamudra; the Fivefold Consciousness-Only is the navigation instrument of Mahamudra.
(End of General Introduction Part 2)
Author: Wang Mu-Ti, Taiwan
Based on: Mahayanasamgraha, Vimalakirti Nirdesa Sutra, Cheng Weishi Lun
Section 1: Establishing the Home Aranya
Someone asks: Consciousness-Only cultivation has traditionally been mostly in mountains and monasteries, ceasing external conditions to achieve success. Saraha teaches "Liberation right at home"; how should lay people entangled in worldly affairs operate?
Commentary: When the mind is pure, the land is pure; when consciousness transforms, the environment transforms.
According to Cheng Weishi Lun, external objects have no reality, they are transformations of consciousness-only. Mountains are consciousness, red dust is also consciousness. If the mind has grasping (Parikalpita), even in deep mountains, it is noisy; if the mind has no grasping (Parinispanna), even in the marketplace, it is an Aranya (Quiet Place).
The essence of lay practice lies in establishing a "Psychological Aranya."
Saraha says: "There is clearly a husband at home, but the foolish woman looks at the neighbor's lover."
This "home" refers to one's own mind. Lay people should establish an "inner observer" (the prototype of Wonderful Observing Wisdom) in all activities. When engaging in worldly affairs externally (Paratantra), internally constantly examine and observe, not allowing seeds of affliction (Parikalpita grasping) to grow with conditions. This is what the Vimalakirti Sutra calls "Though living at home, not attached to the three worlds."
Section 2: Concrete Operations of Transformation: Consciousness-Only View at the Six Sense Gates
Saraha's Doha Songs are not just poetry, but pith instructions for practice. Here, based on Consciousness-Only principles, we establish the "Trilogy of Transforming the Six Senses":
Step 1: Recognizing the Mark
Situation: Seeing form with eyes, hearing sound with ears, or encountering favorable/adverse situations.
Consciousness-Only View: Instantly realize: "This is the image division manifested by the seeds of the Alaya-vijnana, not real existences outside the mind."
Saraha Correspondence: As the Queen's Doha says: "Enjoy the senses, but do not grasp." Know they are like illusions, not turned by the object.
Step 2: Releasing the Grasping
Situation: When greed or anger arises internally.
Consciousness-Only View: Notice that the seventh Manas consciousness is trying to "grab" this object, grasping it as "self" or "belonging to self." Instantly operate the "Equanimity" mental factor, loosening this grasping of the grasper.
Saraha Correspondence: As the King's Doha says: "Untie the bonds and rest at ease." Loosening is severing grasping.
Step 3: Returning to Source
Situation: The silence after grasping is loosened.
Consciousness-Only View: Recognize that this silence is not extinction, but the manifestation of the principle of Tathata (Parinispanna). Abide in the direct perception where "subject and object are both forgotten."
Saraha Correspondence: "No meditation, no fabrication, light naturally shines forth."
Section 1: From Saraha to Marpa
Although the Mahamudra lineage originated in India, its flourishing relied on a series of "White-Robed Yogis." This lineage is also deeply involved with the development of the Consciousness-Only school.
Saraha: The Founder. Manifested as an arrowsmith, breaking Brahmin formalism, pointing directly to the mind nature.
Nagarjuna: The Recipient. Although famous for Madhyamaka, in the Tantric lineage, he also received the Mahamudra empowerment from Saraha.
Savaripa and Maitripa: Successors. Master Maitripa was proficient in both Consciousness-Only and Madhyamaka, served as a gate-keeper scholar at Nalanda, and later entered the mountains to practice Mahamudra. He perfectly combined "Consciousness-Only View" and "Mahamudra Practice," transmitting the Dharma to Marpa.
Marpa: The Great Synthesizer. He was the first patriarch of the Tibetan Kagyu school, manifesting as a "landowner, merchant, farmer." He had a wife and children, managed fields, had a fierce personality, completely a secular image. Yet his inner realization was perfect, attaining Buddhahood in one body.
Section 2: Marpa's Consciousness-Only Practice
The achievement of the Great Translator Marpa proves that Saraha's Doha Songs are true and not empty.
He was not ordained, did not keep the Sravaka Pratimoksha precepts, but strictly kept the "Samaya Precepts (Tantric Precepts)."
In business and profit-making (Paratantra), he did not arise greed (Parikalpita); in farming and managing affairs, he abided in emptiness (Parinispanna).
This is the highest model of the Consciousness-Only school's "Entering the secular without being stained, dwelling in defilement while remaining pure."
Our re-commentary on Saraha today is also to distantly make offerings to the Great Translator Marpa with this Dharma. Letting contemporary lay people know: Attaining Buddhahood is not apart from worldly dharmas; the true meaning of Consciousness-Only lies in daily use.
Section 1: Summary
This New Consciousness-Only Commentary on Venerable Saraha's Trilogy of Doha Songs is an attempt to interpret the crazy wisdom practice of late Indian Tantra with the rigorous Dharmalaksana of Dharmapala and Xuanzang.
On Theory: Persist in the orthodox doctrines of "Everything is Consciousness-Only," "Tathata is solid," "Transforming Consciousness into Wisdom."
On Practice: Adopt Saraha's skillful means of "No meditation, no fabrication," "Non-duality of bliss and emptiness," "Direct pointing to mind nature."
Consciousness-Only gives "eyes" to crazy wisdom, preventing it from falling into the two extremes of eternalism and nihilism; crazy wisdom gives "hands and feet" to Consciousness-Only, preventing it from stagnating in names and theoretical proliferation. The combination of the two is truly the supreme medicine for sharp-rooted lay people in the Dharma-ending age.
Section 2: Merit Dedication Verse
I bow to the nature of Consciousness-Only, the perfectly pure one.
Venerable Saraha, master of the Mahamudra lineage.
I now rely on scriptures and treatises to briefly comment on the meaning of the Doha songs.
Not destroying the Dharmalaksana school, while also revealing Innate Wisdom.
May this speck of dust-like merit universally perfume the Alaya.
May all sentient beings transform their basis and realize Bodhi.
Breaking Parikalpita grasping, like clouds scattering in the vast sky.
Personally seeing Parinispanna, clear and tranquil, the mind unmoving.
Worldly and supramundane dharmas, neither two nor different.
Namo Original Teacher Shakyamuni Buddha
Namo Future Descending Maitreya Buddha
Namo Great Wisdom Manjusri Bodhisattva
Namo Patriarchs of All Generations
(End of Full Commentary)
Answerer: Wang Mu-Ti, Taiwan
Based on: Orthodox Doctrine of Dharmapala-Xuanzang Consciousness-Only School
Q1: Consciousness-Only emphasizes analysis of names and forms, while Mahamudra emphasizes direct pointing to the human heart. The styles are very different; is forced unification "cutting the feet to fit the shoes"?
A: Not at all. Names/forms and direct pointing are a difference between "teaching" and "realization," not a difference in essence.
The "Five Categories and Hundred Dharmas" of Consciousness-Only are like a precise map; the "direct pointing" of Mahamudra is like actual walking. Without a map, walking easily goes astray (falling into eternalism/nihilism or wild Zen); without walking, the map is just waste paper (counting treasures without food).
This commentary aims to use the "precise coordinates" of Consciousness-Only to mark the "realm" of Mahamudra. What Venerable Saraha criticized was the dharma-grasping of "clinging to names and forms," not the truth pointed to by names and forms. Therefore, the two are not only not contradictory but complementary.
Q2: Venerable Saraha is a Tantric patriarch. Why not comment based on Tantric views, but use Consciousness-Only views?
A: The practice of Tantra requires a profound foundation in Exoteric Buddhism. Venerable Saraha came from Nalanda Monastery, a stronghold of Consciousness-Only studies. Although his Doha Songs use Tantric vocabulary (like Innate Joy), their backbone never departs from Consciousness-Only principles (like seeds, transformation of basis).
People practicing Tantra today often like to talk about supernatural powers and ignore the principles of mind consciousness operation. This commentary relies on the correct doctrine of Bodhisattva Dharmapala to restore Saraha's "crazy wisdom" to rigorous "mind science" logic, aiming to let practitioners know: The so-called secret meaning is the deep meaning of Consciousness-Only.
Q3: Saraha says "Mind is the only seed." Does this mean there is an "eternal, unchanging creator"?
A: Absolutely not. That is the heterodox "Divine Self view."
According to Consciousness-Only orthodoxy, the "Mind" Saraha speaks of refers to the eighth Alaya-vijnana. Alaya-vijnana contains seeds of all dharmas, which manifest when conditions are met (manifesting Samsara and Nirvana), hence called the "only cause."
However, Alaya-vijnana itself is "momentary arising and ceasing" (constantly turning like a waterfall), not an eternal unchanging entity. Only "Tathata" is solid and eternal, but Tathata is "principle" and does not possess the function of "generating all dharmas" (does not create dharmas).
This commentary strictly maintains this boundary: That which generates all dharmas is consciousness (seed); the true nature of all dharmas is Tathata. Do not confuse them.
Q4: Saraha uses "space" to metaphorize mind nature. Does this imply that "Tathata" transforms into afflictions (clouds) according to conditions?
A: This is a very subtle misunderstanding. Although the Awakening of Faith allows for the theory of "Tathata receives perfuming," according to the orthodox Consciousness-Only doctrine of Dharmapala, Tathata is an unconditioned dharma, does not receive perfuming, and does not transform according to conditions.
Saraha uses clouds to metaphorize afflictions and space to metaphorize Tathata. Clouds (Paratantra) appear dependent on space (Parinispanna), but clouds are not born from space, nor does space turn into clouds.
Afflictions arise from "defiled seeds" in the Alaya-vijnana. Tathata only serves as an "unmoving background" (noumenon).
This commentary emphasizes: Transformation of basis is transforming the "defiled part" of Alaya-vijnana into the "pure part," thereby revealing the inherent Tathata, not that Tathata has undergone change.
Q5: Saraha advocates "no meditation, no fabrication," but Consciousness-Only advocates "Fivefold Consciousness-Only Contemplation" progressing layer by layer. If beginners practice "no meditation" directly, will they become "dull" or "indulgent"?
A: There is indeed this risk.
"No meditation, no fabrication" is the realm of the Eighth Ground (Immovable Ground) and above, called "Effortless Action (Anabhoga)." It means discarding the intentional fabrication of "subject and object."
If beginners have not accumulated accumulation and preparation, have not severed discriminative self and dharma grasping, and force "no meditation," they easily fall into "Ignorant Dullness" (like wood and stone) or "Willful Indulgence" (like a madman).
Therefore, this commentary advocates: Principle must be realized suddenly (knowing the principle of no meditation), practice must be cultivated gradually (practicing the reality of transformation). Lay people should first practice "Wonderful Observing Wisdom" in daily life, observing that this mind does not turn with objects. Only when the skill is mature can they accord with Saraha's "no meditation."
Q6: The Queen's Doha mentions transforming desires (love, senses). Does this encourage lay people to indulge in desires?
A: Absolutely not indulgence.
Indulgence is being led by the "greed mental factor," grasping external objects as real; this is Parikalpita grasping and leads to Samsara.
Saraha's transformation is "Non-duality of Bliss and Emptiness." That is, in the moment of enjoying senses (Paratantra), use Prajna wisdom to observe that "the feeler" and "the felt" are both without self-nature (Parinispanna).
Consciousness-Only says: "Transform Consciousness into Wisdom." Practitioners need to transform the "defiled grasping" of the seventh consciousness into "Equality Wisdom." Without this power of observation, seeking transformation within love and desire is like licking honey on a blade; it will cut the tongue. Greed without wisdom is poison; greed with wisdom is medicine. Be cautious!
Q7: I am an office worker with a family. Can I really "realize right at home" as Venerable Saraha says?
A: Yes. And Consciousness-Only view is perfectly suited for modern life.
Consciousness-Only says: "The three worlds are Mind only, all phenomena are Consciousness only."
Your office, family, stock market fluctuations are all "image divisions" transformed by seeds in your Alaya-vijnana.
If you think these are real and attainable, you will generate afflictions (Parikalpita grasping).
If you can observe all this as dream and illusion, handling worldly affairs seriously (Paratantra) but leaving no trace in the heart (Parinispanna), this is what Saraha calls "Lotus born in mud, not stained by mud."
Renunciation is body leaving dust; lay practice is mind transforming dust. Great Translator Marpa manifesting as merchant and farmer to attain Buddhahood is the proof.
Q8: What practical benefit does reading this commentary have for me?
A:
Breaking Superstition: Knowing that all sacred experiences do not depart from one's own mind, no longer blindly seeking outside.
Settling Body and Mind: Through Consciousness-Only observation, viewing workplace and life pressures as "illusions of consciousness transformation," thereby gaining the freedom of "loosening."
Unifying Wisdom and Faith: Establishing faith in Buddhism on rigorous logic and reason, rather than confused emotion.
[Author's Conclusion]
This Q&A is written by Wang Mu-Ti based on the editing experience of Essential Treatises of Consciousness-Only School and practical realization. It aims to clear obstacles and establish correct view for contemporary practitioners.
May all readers resolve doubts in the Q&A, generate faith in the commentary, and realize truth in the Doha songs.
(End of Text)
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Venerable Saraha's Doha (Songs) are famous for their "crazy wisdom" pointing directly to the human heart. Superficially, they seem to oppose scriptures, but in reality, they deeply accord with the principles of "Everything is Consciousness-Only" and "Transformation of Basis" of the Yogacara school. Consciousness-Only explores the subtle structure of mind consciousness, while Mahamudra directly reveals the ontology of mind nature. One is the ultimate of "doctrinal characteristics," the other is the ultimate of "practical cultivation."
The following is Volume One, containing the General Preface and the new Consciousness-Only commentary on the first part of the People's Doha.
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Commentary:
The Doha songs are adamantine words flowed out from samadhi by the Great Brahmin Venerable Saraha, the head of the eighty-four Mahasiddhas of the West (India). Although his words seem crazy and uncontrolled, destroying rituals, tracing back to his original intention, they actually reveal the principle of "Mind Nature is Originally Pure." This is identical in substance though different in name to what our Consciousness-Only school calls "Everything is Consciousness-Only" and "Transforming Consciousness into Wisdom."
Cheng Weishi Lun says: "Because of false speaking of self and dharmas, various appearances turn. They depend on the transformation of consciousness. This transformer is only three." Saraha's songs are precisely to break the Parikalpita grasping of "false speaking of self and dharmas" and directly reveal the Parinispanna nature "depending on the transformation of consciousness." Mahamudra's "Innate Wisdom" is Consciousness-Only's "Non-Discriminative Wisdom"; Mahamudra's "Fundamental Mind" is Consciousness-Only's "Great Mirror Wisdom" after the transformation of "Alaya-vijnana."
Now, following the rules of Great Master Ci'en's (Kuiji) Shuji and integrating the Dharmalaksana of Yilin Zhang, I write this commentary for these crazy wisdom Doha songs. Hoping that those who practice Consciousness-Only may see the directness of Mahamudra; and those who practice Esoteric Buddhism may witness the rigor of Consciousness-Only.
[Original Verse 1]
The Brahmins recite the four Vedas,
Priding themselves on this, their hearts turn arrogant.
Not knowing the ultimate true meaning,
Vainly playing with mud, water, and kusha grass.
Only chanting the syllables A, Pa, Ja,
Besides this, there is not a single meaning.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the grasping of "sound teaching as real." Brahmins, called "pure conduct" in this land, here refer to those attached to heterodox rituals. "Four Vedas" are heterodox scriptures. "Mud, water, kusha grass" are tools for setting up altars. "A, Pa, Ja" are the sound appearances of mantras.
II. Reconciling Principles:
According to Cheng Weishi Lun, Scroll 1, heterodox paths reckon there is a real self and real dharmas, grasp sound as capable of revealing meaning, and reckon sound as eternal. However, according to Consciousness-Only principle, sound is included in the Image Division of the eighth consciousness, an object manifested by the ear consciousness, belonging to "Paratantra Nature," not "Parinispanna Nature."
Parikalpita-svabhava (Imaginary Nature): Brahmins grasp "mantra sounds" as having real divine power, grasp "altar tools" as sacred and really existent; this is falsely generating Parikalpita upon Paratantra, belonging to "Dharma-self view." The Treatise says: "Fools falsely reckon self and dharmas here." If reciting scriptures is not definitive (nitartha), it is only consciousness turning upon "names and words," not touching Tathata.
Substance-Retaining Object and Solitary Shadow Object: When they recite mantras, the mind conditions names and forms. Without inner realization, the object is merely a "Solitary Shadow Object" (delusion) or "Substance-Retaining Object" (transforming based on substance). Saraha scolding them for "not knowing the ultimate" refers to their not realizing the "True Nature of Two Emptinesses" (self-emptiness, dharma-emptiness), merely increasing seeds upon "perfuming of names and words," vainly increasing cognitive obscuration.
[Reconciliation Summary]
Saraha's scolding is not discarding scriptures, but breaking "grasping the finger as the moon." If one grasps words as real, one falls into dharma grasping. Consciousness-Only says: "Names explain self-nature, not departing from consciousness transformation." If one knows sound dust is transformed by Consciousness-Only, then reciting mantras is practicing Consciousness-Only contemplation; if one does not know this, then as the verse says, it is "vainly playing with mud and water."
[Original Verse 2]
Householders perform fire oblations with this,
Pouring ghee into the firelight.
Thick smoke burns eyes, tears stream down,
Besides stinging pain, what truth is seen?
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the grasping of "fire-worshipping heterodoxy" and internal Buddhist "phenomenal offering." Fire oblation (Homa) is burning items to offer to gods.
II. Reconciling Principles:
According to Yogacarabhumi Sastra, Local Division, practitioners of concentration have four kinds of attention. If one only practices external fire and not internal fire (wisdom fire), it belongs to "scattered consciousness."
Image Division and Seeing Division: Fire and ghee are both "Image Divisions" conditioned by eye consciousness. When the practitioner's eye organ (Seeing Division) conditions this Image Division, if the sixth consciousness falsely adds discrimination, reckoning it as "sacred," it is "Wrong Perception" (Fei-liang).
Suffering Sensation and Affliction: The verse says "Thick smoke burns eyes, tears stream down," referring to the front five consciousnesses (eye consciousness) generating "suffering sensation." Consciousness-Only says: "Suffering sensation violates feeling." The practitioner originally seeks Nirvana joy, but now invites the suffering of smoke burning; this is incorrect causal ground.
Consciousness-Only No Object: Saraha asks "What truth is seen?", meaning truth is not revealed by external fire. The principle of Tathata is free from speech appearance, text appearance, and mental condition appearance. External fire belongs to "Form Dharma." Form Dharma is insentient, how can it burn away the internal "Afflictive Hindrance" and "Cognitive Hindrance"?
[Reconciliation Summary]
The true meaning of Homa, according to Tantric principle, is "burning the wood of affliction"; according to Consciousness-Only principle, it is the transformation of "Four Wisdoms." Fire is a metaphor for holy wisdom. If one departs from internal wisdom and only serves external fire, it is no different from Zoroastrianism. Saraha uses this to admonish: Do not use "leaking" conditioned dharmas to vainly seek "non-leaking" unconditioned fruits.
[Original Verse 3]
Ash-smeared heretics with matted hair,
Naked bodies considered pure.
If nakedness were liberation,
Foxes, wolves, and wild dogs would have become Buddhas long ago.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Attachment to Rites and Rituals View" (Silabbata-paramasa). Smearing ash and nudity are wrong views of heterodoxy thinking they can certify Nirvana through this asceticism.
II. Reconciling Principles:
Cheng Weishi Lun, Scroll 6, explains root afflictions. Among "Wrong Views," there are five, one being "Attachment to Rites and Rituals View," meaning "reckoning non-cause as cause." Nudity is not the cause of liberation, but reckoning it as cause is this view.
Retribution Fruit: The nakedness of foxes, wolves, and wild dogs is the "Retribution Fruit" (retribution body) invited by "Drawing Karma," not certified by wisdom. If identical appearance implies liberation, then the animal realm should be the Buddha Way. This violates inference (logic), so Saraha scolds it.
Body View (Satkaya-drsti): Heretics grasp the appearance of "physical body" (nudity or ash-smearing), actually not having broken "Body View." They grasp this physical body as "self" or "belonging to self," taking the suffering of this body as practice, actually increasing "Self Grasping."
Principle of Transformation of Basis: Consciousness-Only speaks of "Transformation of Basis," requiring the transformation of the constant examination and thought of "Defiled Manas" and the leaking seeds in "Alaya-vijnana." Whether the physical body is clothed or not belongs to "Bodily Manifest Karma," not the pivot of transformation. If mind filth is not removed, even if the body is naked like an infant, the Alaya-vijnana still stores seeds of ten thousand kalpas of birth and death.
[Reconciliation Summary]
Saraha's metaphor is very sharp. Liberation lies in the manifestation of "Non-Discriminative Wisdom," not in the covering or uncovering of the physical body. This breaks the practitioner's superstition about "external appearance," causing a return to the purification of "inner consciousness."
[Original Verse 4]
Thinking plucking hair cuts off affliction,
Bare buttocks should also certify Bodhi.
If long hair were Yoga,
Peacocks and yaks would be greater gurus.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse continues to break "Wrong Views." Plucking hair (like Jainism) or keeping long hair (like ascetic yogis) are both attachments to hair.
II. Reconciling Principles:
Form Included in Dharma Realm: Hair, according to Consciousness-Only, belongs to the appendage of "Body Organ," or can be classified as "Form Dharma." Affliction is the defiled mental factor (greed, anger, ignorance, etc.) in "Mental Factors." Form Dharma and Mind Dharma, though mutually dependent conditions, have different natures. Plucking Form Dharma (hair) cannot sever Mind Dharma (affliction).
Severing Delusion and Certifying Truth: Cheng Weishi Lun says severing affliction relies on the wisdom fire of the "Non-Leaking Way." Affliction seeds are stored in the eighth consciousness and manifest in the front seven consciousnesses. Plucking hair only damages skin sensation, not touching seeds. If plucking hair could sever delusion, then physical action could destroy psychological structure; this violates Consciousness-Only causality.
Cognitive Hindrance: Grasping the "Yogi Image" (long hair) as really existent is "Cognitive Hindrance." Peacock and yak hair is longer; if ranking by "appearance," then animals surpass humans. This is breaking the fallacy of "Taking Appearances."
[Reconciliation Summary]
Practitioners of the Way should cultivate "Mental Karma," not just "Bodily Karma." Saraha uses animals as a metaphor, intending to scold "Thoughtlessness" and "Wisdom-lessness." Consciousness-Only practice emphasizes "Observing Mind," observing Parikalpita as originally empty, observing Paratantra as illusion, to realize Parinispanna.
[Original Verse 5]
Accumulating filth without washing, considered the Way,
This only increases filth and agitation through ignorance.
If greed and anger in the heart are not removed,
What can external mud tell you?
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the inverted view of "taking filth as purity."
II. Reconciling Principles:
Defilement and Purity: According to Mahayanasamgraha, there are three defilements: Afflictive Defilement, Karmic Defilement, Birth Defilement. Not bathing is merely dirt on the body surface, belonging to the defilement of "Form Dharma"; greed, anger, and ignorance are defilements of "Mind Dharma." Saraha says "If greed and anger in the heart are not removed," referring to root afflictions not being severed.
Associated Mental Factors: Greed takes attachment to existence and tools of existence as nature; Anger takes hatred toward suffering and tools of suffering as nature. These two mental factors constantly associate with the sixth consciousness, disturbing the inner mind. External mud (body filth) cannot stop the manifestation of internal mental factors.
Self-Witnessing Division: The self-witnessing division (substance of mind) of sentient beings is originally pure (Principle Buddha Nature), but is stained by guest dust. If one does not practice contemplation to remove guest dust, but piles filth on the outside, this is called "placing a head on top of a head," increasing defilement (ignorance) upon defiled dharmas.
[Reconciliation Summary]
Cleanliness or otherwise lies in the transformation of seeds. If the Alaya-vijnana is filled with non-leaking seeds, even living in mud is a Pure Land (Meaning of Vimalakirti Sutra); if filled with leaking seeds, even washing a thousand times a day makes one a filthy object. Saraha's words here are the same tune as Zen's "Originally there is not a single thing, where can dust alight?", both breaking attachment to "physical cleanliness" and returning to "mind substance purity."
[Original Verse 6]
Elders receive precepts and pride themselves on this,
Calling themselves Bhikshus, robes bright.
Shaving hair but not removing the grass of the mind,
Falsely holding prohibitions while desiring rebirth.
In the dark room, false thoughts arise,
Deceiving the world and stealing fame is truly shocking.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Overweening Pride" and "Concealment" (Mrakso) mental factors. Elders (Sthavira) refer to senior Bhikshus. Robes and bowls are signs of leaving home.
II. Reconciling Principles:
Appearance of Self Grasping: The verse says "Priding themselves on this," "Calling themselves Bhikshus." This is the seventh Manas consciousness constantly examining and thinking of "Self Appearance," grasping "Self" as noble, grasping "Dharma" as real. This belongs to "Innate Self Grasping" and "Discriminative Self Grasping" arising together. Practicing the Way is originally to break self; now conversely increasing self-arrogance with "Monastic Appearance" is called a "Thief of the Way."
Latent Tendencies (Anusaya): The verse says "Grass of the mind grows," "Desiring rebirth." This refers to affliction seeds (latent tendencies) deep in the Alaya-vijnana. Although outwardly manifesting dignity (pure bodily karma), within the stream of consciousness, greed seeds manifest immediately upon meeting conditions (dark room, solitude).
Concealment Mental Factor: The verse says "Deceiving the world and stealing fame." According to Cheng Weishi Lun, Scroll 6, "Concealment" is one of the twenty secondary afflictions, meaning "Concealing one's own sins for fear of losing profit and reputation." Outwardly showing purity to seek gain, inwardly harboring defilement to deceive the world; this is the parallel operation of "Concealment" and "Deceit" mental factors.
Solitary Activity of Consciousness: In a dark room, although the five senses do not condition external objects, the sixth consciousness conditions "Dharma Dust" (memory, fantasy), generating "Solitary Greed." Consciousness-Only says: "Solitary consciousness conditions objects of the three times." If one does not guard the mind organ, even if the body is in the temple, the mind has already wandered to the Desire Realm.
[Reconciliation Summary]
Saraha is not breaking precepts, but "False Precepts." True precept keepers take gathering the mind as precept (Mind Precept). If the mind is like a monkey, even if the body is like dead wood, it is not keeping precepts. Consciousness-Only emphasizes "Mental Karma"; if the mind is pure, body and mouth follow. This verse admonishes practitioners not to be "Empty Belly High Heart" false Taoists.
[Original Verse 7]
Abandoning home to seek the Way, then begging for food,
Discarding wife but foolishly turning towards celestial maidens.
This is exchanging grasping, not renunciation,
Body leaves but mind stays, who else is there?
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Appearance of Taking and Rejecting" and "Transfer of Greed/Love."
II. Reconciling Principles:
Transfer of Greed Mental Factor: Ordinary people love worldly wives; practitioners love celestial maidens of the heaven realm (or Buddha mothers/Dakinis in visualization). Though objects differ, the "subjective" greed mental factor is no different. Consciousness-Only says: "Subject and object both forgotten, then realize Parinispanna." If one only changes the "Object Conditioned" (from wife to celestial maiden) while the "Subjective Mind" remains greedy, it is not liberation.
Discriminative Dharma Grasping: Grasping "Home" as defiled, "Temple" as pure; grasping "Wife" as filth, "Celestial Maiden" as holy. This is the "Discriminative Transformation" of the sixth consciousness. According to Cheng Weishi Lun, the principle of Tathata has no distinction of defiled and pure. Those who grasp the difference between defiled and pure as real fall into "Dharma-self view."
True Meaning of Transformation of Basis: True leaving home is leaving the home of affliction, leaving the home of the three worlds. If the body leaves the house gate, but the mind longs for desires or greedily seeks future blessings, it is still the "Retribution Consciousness" (eighth consciousness) being pulled by karma. Saraha says "Exchanging grasping," precisely pointing out the common illness of practitioners—replacing "Worldly Greed" with "Dharma Greed," still in Samsara.
[Reconciliation Summary]
Consciousness-Only contemplation primarily values observing "Consciousness-Only No Object." Objects are neither good nor ugly; good and ugly are in the mind. If the mind has taking and rejecting, it falls into two extremes. Saraha shows the meaning: Do not be deluded by the name of "Leaving Home"; one must examine the heart to see if "Greed Seeds" are truly severed.
[Original Verse 8]
Emaho! Fools, listen closely to my words.
Mind is the seed, the only cause,
Samsara and Nirvana arise from this.
Demons and Buddhas are all transformations,
The essence is non-dual and never changes.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse directly reveals the core doctrine of Consciousness-Only. "Mind" here refers to the eighth Alaya-vijnana. "Seed (Bija)" is the function capable of generating.
II. Reconciling Principles:
Alaya-vijnana is the Root of All Dharmas: Cheng Weishi Lun, Scroll 2 says: "This is capable of inducing all realms, destinies, and births, being the retribution fruit of good and non-good karma." And: "The first transforming consciousness, in both Mahayana and Hinayana teachings, is named Alaya." Saraha saying "Mind is the seed, the only cause" fits this meaning perfectly. All defiled and pure dharmas (Samsara and Nirvana) are born from seeds in the Alaya-vijnana.
Basis of Defilement and Purity: Alaya-vijnana contains "Defiled Seeds" (generating Samsara, demons) and "Pure Seeds" (generating Nirvana, Buddhas). Mahayanasamgraha says: "The realm that has been since beginningless time is the equal basis of all dharmas; from this, all destinies exist, and the attainment of Nirvana."
Transformation of Consciousness-Only: "Demons" and "Buddhas" are all "Image Divisions" transformed by Consciousness-Only. Ordinary people, with Parikalpita grasping, see demons and Buddhas; Sages realize Parinispanna, knowing their nature is non-dual (all are manifestations of Tathata, or illusions of consciousness).
Nature Unchanging: The verse says "Essence is non-dual." Not decreasing in ordinary beings, not increasing in sages; this is the "Tathata" principle. It is also like when the "Self-Witnessing Division" of Alaya-vijnana transforms into Great Mirror Wisdom, its nature is never destroyed, only transforming defilement into purity (Transformation of Basis).
[Reconciliation Summary]
This verse by Saraha can be called a perfect union of Mahamudra and Consciousness-Only. Mahamudra speaks of "Mind Nature," Consciousness-Only speaks of "Consciousness Substance." Names differ, but the destination is one. Samsara and Nirvana do not come from outside, but are created by the mind only.
[Original Verse 9]
Those who bind this mind are bound,
Those who release this mind are liberated.
Fools are bound by their own discrimination,
It has nothing to do with external objects and ropes.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse explains the cause of "Binding" and "Liberation."
II. Reconciling Principles:
Discrimination Perfuming: Cheng Weishi Lun says: "Due to consciousness with all seeds transforming in such and such ways, by the power of mutual turning, various discriminations arise." The reason sentient beings are bound is not due to external objects (mountains, rivers, and earth have no sin), but due to inner "False Discrimination" (Vikalpa).
Parikalpita-svabhava: Fools falsely grasp real self and real dharmas upon dependently arisen dharmas; this is "being bound by one's own discrimination." Like a silkworm making a cocoon, binding itself.
Consciousness-Only No Object, Objects Do Not Bind Mind: The essential meaning of Consciousness-Only says: "Objects have no substance, appearing only from consciousness." Since external objects have no substance, how can they bind people? That which binds is only the grasping of one's own mind. Hence "Nothing to do with external objects."
Transforming Consciousness into Wisdom: Liberation is not extinguishing mind consciousness, but transforming "Leaking Consciousness" into "Non-Leaking Wisdom." When the sixth consciousness transforms into "Wonderful Observing Wisdom" and no longer generates false discrimination, that instant is liberation.
[Reconciliation Summary]
This principle is extremely simple yet extremely deep. Practicing the Way lies not in changing the environment, but in changing the state of mind. Saraha uses "Mind" as the pivot, breaking the delusion of seeking outward, returning to Consciousness-Only contemplation.
[Original Verse 10]
Scholars light lamps to read scriptures and treatises,
Debating Hetuvidya (Logic) and Madhyamaka profusely.
Mouth speaking of emptiness but belly still hungry,
How can dry words save the body?
Truth transcends words and is originally formless,
A net to catch wind vainly labors the spirit.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Teaching Penetration" without "Realization Penetration," i.e., breaking "Textual Hindrance" and "Cognitive Hindrance."
II. Reconciling Principles:
Names/Words and Self-Nature: Consciousness-Only divides into "Name, Meaning, Self-Nature, Distinction." What scholars delve into mostly falls into the provisional establishment of "Name and Meaning," not touching "Self-Nature." Sandhinirmocana Sutra says: "The Ultimate Truth is free from the appearance of speech."
Inference and Direct Perception: Hetuvidya debate belongs to "Inference" (reasoning), truth realization belongs to "Direct Perception" (intuition). Saraha scolding "mouth speaking of emptiness" refers to possessing only inferential knowledge (intellectual understanding) without direct realization. Like talking about food, one can never be full.
Net Catching Wind: Language and words (net) are established upon discrimination, whereas Tathata (wind) is non-discriminative. Desiring to capture non-discriminative truth with discriminative tools is naturally futile labor. Cheng Weishi Lun says: "Speech perfuming is nominal seeds." If not transformed, it only increases nominal seeds; forgotten upon turning away, of no benefit to birth and death.
[Conclusion of Volume One]
The commentary for Volume One ends here. Venerable Saraha uses the sword of crazy wisdom to sever the entanglements of external appearances; we use the principles of Consciousness-Only to reveal the subtlety of his swordsmanship. Breaking is not for destruction, but for revealing the true. Knowing the emptiness of rituals, one can value inner realization; knowing the error of asceticism, one can cultivate mind nature; knowing the falsity of words, one can realize Tathata. This is the Consciousness-Only contemplation of "Discarding the false and preserving the true" as stated in Cheng Weishi Lun.
(End of Volume One)
This volume corresponds to the Queen's Doha. In Saraha's Tantric context, "Queen" symbolizes inner energy and wisdom. This volume explores how to face "Senses (Organs)" and "Dust Objects (Objects)," and how to transform "Sensation (Vedana)" into wisdom.
This has deep doctrinal intersection with the "Five Universal Mental Factors" (Attention, Contact, Sensation, Perception, Volition) and "Transforming Consciousness into Wisdom" (especially Action-Accomplishing Wisdom) explored in the Consciousness-Only school.
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Commentary:
Since the previous volume destroyed the falsity of Parikalpita grasping, this volume should reveal the marvelous function of Paratantra nature. The Queen's Doha is the medicine to counteract "Hinayana Aversion" and opens the door to "Mahayana Non-Duality."
Cheng Weishi Lun, Scroll 10 says regarding Action-Accomplishing Wisdom: "Is this category not obtained by transforming the five consciousnesses? It is not obtained by transforming them; its substance is them. Just as transforming birth and death is said to be obtaining Nirvana; it is not that Nirvana is included in birth and death." What Venerable Saraha shows is that the front five consciousnesses (eye, ear, nose, tongue, body), amidst the five dusts (form, sound, smell, taste, touch), neither grasp nor reject, instantly transforming basis. Ordinary people arise greed towards objects, Two Vehicles arise aversion towards objects; only Bodhisattvas know objects are Consciousness-Only, thus able to certify "Non-Discriminative Wisdom" within "Enjoyment."
The aim of this volume is to elucidate "Affliction is the Wisdom Life of Bodhisattvas," just like a lotus flower not departing from mud. Viewed through Consciousness-Only meaning, it is transforming "Leaking Sensation" into "Non-Leaking Great Bliss," transforming the self-grasping of "Defiled Manas" into the Great Compassion of "Equality Wisdom."
[Original Verse 1]
If one does not know the essence of pleasure,
How can one know the true meaning of emptiness?
Like one who has not eaten sugar and salt,
Though speaking of their taste, it is ultimately of no help.
Truth is not in dry treatises,
Living experience is the truth.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the limitation of "Inference" and reveals the excellence of "Direct Perception." "Pleasure (Sukha)" is the happy sensation in the "Sensation" aggregate of mental factors. "Emptiness (Sunyata)" is Parinispanna nature.
II. Reconciling Principles:
Direct Perception and Inference: Nyayapravesa says: "Direct perception means non-discrimination." The taste of sugar and salt is personally witnessed by tongue consciousness, named "True Direct Perception." If one discriminates sugar and salt merely by names and concepts, it is named "Inference." Saraha saying "dry treatises" refers to inference interpreting meaning through text; "living experience" refers to direct perception personally witnessing Tathata.
Awareness of Self-Witnessing Division: Consciousness-Only establishes four divisions (Image, Seeing, Self-Witnessing, Rewitnessing Self-Witnessing). When tasting, tongue consciousness conditions taste (Image Division), Seeing Division receives it. If stopping only at "Image and Seeing" divisions, it is ordinary sensation; if "Self-Witnessing Division" can instantly reflect back, knowing "sensation" has no real nature, it is "knowing the essence of pleasure."
Transformation of Sensation Mental Factor: Cheng Weishi Lun, Scroll 3: "Sensation takes receiving favorable, adverse, and neutral object appearances as nature, and raising love as activity." Ordinary people generate happy sensation in favorable states, arising greed; generate suffering sensation in adverse states, arising anger. Saraha saying "knowing the essence of pleasure" is not drowning in pleasure, but observing that "the feeling mind" and "the felt object" are both without self-nature (empty). Knowing the nature of pleasure is empty is called True Pleasure.
[Reconciliation Summary]
This verse admonishes practitioners that Buddhism is not empty talk. Like drinking water, one knows if it is cold or warm. Although Consciousness-Only emphasizes theoretical construction (doctrinal characteristics), its ultimate goal lies in "Attainment" (contemplation). Emptiness without realization is like a painted cake satisfying hunger.
[Original Verse 2]
Though eating sweet and delicious flavors,
Not knowing what Innate Joy is.
Like a blind man touching an elephant, vain labor.
Do not slight the value of the sensory gates.
The door leading to the inner palace,
Five roots reveal wisdom through this.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the mechanism of "Transforming Consciousness into Wisdom." "Innate Joy (Sahaja Bliss)" is a specific term in Tantra; according to Consciousness-Only, it can communicate with the non-leaking pure joy corresponding to "Great Mirror Wisdom."
II. Reconciling Principles:
Five Roots and Action-Accomplishing Wisdom: The verse says "Do not slight senses," meaning not discarding the five roots (eye, ear, nose, tongue, body). Hinayana sees five roots as thieves; Mahayana sees five roots as tools for Buddhahood. Yilin Zhang says: "Action-Accomplishing Wisdom, because it is wisdom that performs deeds." In the fruit position of Buddhahood, the five roots function interchangeably, illuminating the Dharma Realm, all being the outflow of wisdom.
Paratantra Nature of Consciousness: Sensory sensation (Paratantra) is originally neither good nor evil. If corresponding with "Ignorance," it becomes defiled; if corresponding with "Light (Prajna)," it becomes pure. Saraha saying "inner palace" refers to the pure Dharma Realm after the transformation of "Alaya-vijnana." Senses are not obstacles, but doors leading to this Dharma Realm.
Special Object Mental Factors: "Not knowing Innate Joy" means lacking the selection of the "Wisdom" mental factor. When eating sweetness, if without Prajna observation, it is merely the satisfaction of "Desire" and "Contact"; with Prajna, taste dust is instantly the manifestation of Tathata.
[Reconciliation Summary]
This is the Consciousness-Only principle of "Truth right in matters." Not departing from form, sound, smell, taste, touch, dharmas, but realizing Permanence, Joy, Self, Purity. Saraha teaches not to extinguish senses, but to recognize awareness within senses.
[Original Verse 3]
Blocking ears not to hear, closing eyes to avoid,
Like wood, like stone, like a corpse.
This is not liberation but ignorance.
How can numbness be Prajna wisdom?
The Yogi facing beauty,
Eyes seeing but mind empty, both are suitable.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the deviation of "Thoughtless Attainment" and "Cessation Trance," and also breaks heterodox "Thoughtless Trance."
II. Reconciling Principles:
Error of Thoughtless Trance: Cheng Weishi Lun, Scroll 7 breaks heterodoxy: "Thoughtless Trance means there are ordinary beings, subduing greed of the Third Dhyana, not yet subduing higher defilements. By the thought of escape, with attention as priority, causing non-constant mind and mental factors to cease, with thought cessation as head, establishing the name Thoughtless. Making the body peaceful, thus also called Trance." Heterodxoy thinks extinguishing thought and sensation of the front six consciousnesses, making the mind unmoving like stone, is Nirvana. Saraha scolding it as "wood, stone, corpse" fits Consciousness-Only doctrine perfectly. Though they suppress coarse mental factors of front six consciousnesses, the "Self Grasping" of the seventh Manas is not severed, seeds of eighth Alaya are not turned; when retribution ends, they fall back, not true liberation.
Object Does Not Stain Mind: The verse says "Eyes seeing but mind empty." Eye consciousness conditioning form (Image Division) is direct perception, unrelated to defilement/purity. Defilement/purity lies in the "Discrimination" of the sixth consciousness and "Grasping" of the seventh. If the sixth consciousness transforms into "Wonderful Observing Wisdom," seeing form is only seeing form, not raising "thought of good/ugly," not raising "greed/anger mind."
Consciousness-Only No Object: Objects have no substance, transformed by Consciousness-Only. Since it is consciousness transformation, the object is the mind. Why avoid objects? Avoiding objects is avoiding the mind, "seeking Dharma outside the mind."
[Reconciliation Summary]
True liberation is lively. Amidst sound and form, not moving weapons. Consciousness-Only contemplation values "Transforming Concepts" (Transforming Consciousness), not "Isolating Environment" (Avoiding Objects).
[Original Verse 4]
Lotus born in mud, not stained by mud.
Yogi in desire, desire is not dangerous.
Ordinary people sink, practitioners ascend.
Like water capsizing a boat, also carrying a boat.
[Consciousness-Only Commentary]
I. Explaining Names and Essence: This verse reveals the Middle Way meaning of "Non-duality of Defilement and Purity" and "Transformation of Basis."
II. Reconciling Principles:
Alaya-vijnana is Basis of Defilement and Purity: Alaya-vijnana is like water, affliction like mud. The Abhidharma Mahayana Sutra cited in Mahayanasamgraha says: "The realm that has been since beginningless time is the equal basis of all dharmas; from this, all destinies exist, and the attainment of Nirvana." "All destinies" are the six realms of reincarnation, belonging to defiled part; "Nirvana" is liberation, belonging to pure part. Both are established on this eighth consciousness. Ordinary beings rely on it for birth and death (capsizing boat); sages rely on it to certify Nirvana (carrying boat).
Affliction is Bodhi: Not meaning the substance of affliction is Bodhi, but meaning using the power of affliction, transforming it into provisions for Bodhi. Tantric greed path uses the focus and heat of "greed" for transformation. Consciousness-Only says: "Transforming Consciousness into Wisdom." Not extinguishing consciousness to become wisdom, but transforming its associated mental factors.
Four Wisdoms Transformation: The essence of "Love/Desire" is the "Innate Self-Love" of the seventh consciousness. If transforming the seventh consciousness into Equality Wisdom, then "Self-Love" transforms into "Great Compassion." Viewing sentient beings as oneself, love without distinction, is non-defilement.
[Reconciliation Summary] Saraha's metaphor shows the marvel of Consciousness-Only "Transformation of Basis." The basis (Alaya) is one, what relies on it (defiled/pure dharmas) differs. Practitioners should see purity in defilement, lotus in mud, to accord with the Middle Way.
[Original Verse 5]
Grasping senses leads to Samsara,
Suppressing senses opposes the Way.
Like walking a dangerous narrow path on a razor's edge,
Enjoying without grasping is considered noble.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the "Middle Way" meaning, breaking "Two Extremes of Increase and Decrease." Grasping is the extreme of increase (superimposition), suppressing is the extreme of decrease (reduction).
II. Reconciling Principles:
Parikalpita Originally Empty, Paratantra Like Illusion: "Grasping senses" is arising Parikalpita grasping upon Paratantra, reckoning self and belonging to self, hence falling into Samsara. "Suppressing senses" is loathing Paratantra nature, desiring to extinguish it, falling into the scorched sprouts and rotten seeds of the Two Vehicles.
Wonderful Observing Wisdom: Consciousness-Only Middle Way means "Discarding the false and preserving the true." Non-existent means no Parikalpita grasping; Non-empty means having Paratantra and Parinispanna nature. The verse "Enjoying without grasping" is the Vimalakirti Sutra's "Receiving all contacts like an echo." When enjoying, wonderfully observe it as dream and illusion, without substance.
Dangerous Narrow Path: The Middle Way is hard to walk; slight deviation leads to falling. Saying "Enjoyment" easily slides into indulgence; saying "No Grasping" easily slides into nihilism. Hence the need to walk as if on thin ice, with constant awareness in every thought.
[Reconciliation Summary]
This is the core of Cheng Weishi Lun: "Neither Existent nor Empty." Neither existent means no Parikalpita grasping; neither empty means having Paratantra and Parinispanna nature. Practitioners should cultivate this Middle Way view in the red dust of five desires.
[Original Verse 6]
Bees gather honey without damaging the flower,
Practitioners enter the world leaving no trace.
Enjoying the great feast of life,
Joy without grasping is the gate of the Way.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the marvelous practice of "Arising Mind without Abiding."
II. Reconciling Principles:
Non-Abiding Nirvana: Mahayana Bodhisattvas do not abide in birth and death (because of Prajna), do not abide in Nirvana (because of Great Compassion). Like bees gathering honey, not abiding in the flower, nor departing from the flower.
Three Wheels Emptiness: When practitioners enjoy the six dusts, observe "Subject that enjoys," "Object enjoyed," and "Dharma of enjoyment" all as empty. No enjoyer, no enjoyed, only the flow of illusions of consciousness transformation.
Six Meanings of Seeds: Seeds produce manifest actions, perishing in an instant. Ordinary people receive pleasure, grasp it as real, want to keep it, hence generate suffering. Practitioners know dharmas arise and cease in an instant (Momentary Destruction), sensation flows past leaving no trace (Trace not existing), hence can enjoy without stagnating.
[Reconciliation Summary]
This is Consciousness-Only aesthetics of life. Knowing all dharmas are like dreams and bubbles, one can play roles fully without being trapped by roles.
[Original Verse 7]
Two sticks drilling together, sparks fly,
Expedient means and wisdom combined without flaw.
Innate flame burns discrimination,
In Great Bliss, there is no person or dharma.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals Exoteric through Esoteric, integrating "Union of Compassion and Wisdom." Wood drilling fire metaphors "Preparation" generating "Correct Wisdom."
II. Reconciling Principles:
Union of Samatha and Vipassana: Two sticks drilling, one metaphors "Samatha" (Stopping), one metaphors "Vipassana" (Observing). Union of Samatha and Vipassana generates the fire of "Non-Discriminative Wisdom."
Subject and Object Both Extinguished: Cheng Weishi Lun, Scroll 9: "If at that time regarding the object, wisdom has nothing obtained, then abide in Consciousness-Only, because of leaving the dual grasping appearances." The verse "burns discrimination" means burning away the dual opposition of "Subject (Seeing Division)" and "Object (Image Division)."
Two Emptinesses Tathata: The verse "no person or dharma" means realizing "Selflessness of Person" and "Selflessness of Dharma." At this time, Alaya-vijnana transforms basis, appearing perfectly bright, named "Great Bliss."
[Reconciliation Summary]
Consciousness-Only's "Non-Discriminative Wisdom" and Mahamudra's "Innate Wisdom" have same substance but different names. Both are induced by the friction (practice) of duality, triggering enlightenment transcending duality.
[Original Verse 8]
There is no self nor other there,
Samsara and Nirvana are one home.
Naked bright awareness, pure wisdom,
Secret intent of Buddhas arises from this.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the appearance of "Parinispanna Nature."
II. Reconciling Principles:
Equality Wisdom: "No self nor other" means seventh consciousness transforms into Equality Wisdom, self and other equal, no barrier.
Tathata Without Distinction: "Samsara and Nirvana are one," according to Consciousness-Only principle, birth and death is Tathata, Nirvana is also Tathata. Leaving delusion is named Nirvana, following conditions is named birth and death. Essence is one, no dual, no difference.
Great Mirror Wisdom: "Naked bright awareness" means eighth consciousness transforms into Great Mirror Wisdom, leaving all dusts, pure and perfectly bright, illuminating all dharmas. This wisdom is the "Secret Intent of Buddhas," also Tathagatagarbha.
[Reconciliation Summary]
Saraha directly points to the source of mind nature. This source is named "Pure Consciousness" in Consciousness-Only, and "Luminosity" in Tantra.
[Original Verse 9]
Fools greedily seek momentary pleasure,
Licking honey cutting tongue, not knowing error.
Should hold pleasure source is not pleasure object,
Swirling internally permeating body and mind.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Leaking Pleasure," reveals "Non-Leaking Pleasure."
II. Reconciling Principles:
Suffering of Change: Worldly pleasure belongs to "Suffering of Change." Fleeting in an instant, followed by emptiness (cutting tongue). This is the fault of greedily seeking "Image Division" (External Object).
Self-Enjoyment Body: The verse "hold pleasure source is not pleasure object" means source of happiness is not in external object, but in inner "Self-Witnessing Division." Practitioner should reflect back, enjoying inner Dharma bliss. This bliss permeates the Dharma Realm (permeating body and mind), not limited to one place.
Bliss of Transformation: Transforming heat of affliction into cool Great Bliss. This bliss does not depend on external conditions, but is inherent in nature (Innate).
[Reconciliation Summary]
Turning from "Pleasure of Chasing Things" to "Pleasure of Self Nature," this is the embodiment of Consciousness-Only "Transforming Consciousness into Wisdom" on the level of enjoyment.
[Original Verse 10]
Spring breeze blows, trees sprout naturally,
Truth shines, heart flowers open.
No need for fabrication and forced twisting,
Natural joy enters ten thousand homes.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals "Effortless Action."
II. Reconciling Principles:
Dharma Naturalness: Seeds producing manifest actions, like spring breeze producing sprouts, is natural law. Tathata perfuming (Truth shining), inherent non-leaking seeds naturally produce manifest actions.
Eighth Ground Bodhisattva: The verse "No need for fabrication" means before Seventh Ground requires "Effortful Action," after Eighth Ground enters "Effortless Action." Functioning naturally, without forcing.
Manifestation of Parinispanna: When Parikalpita grasping is broken, Paratantra is pure, Parinispanna nature naturally manifests. Like clouds parting and moon shining, not obtained by fabrication.
[Conclusion of Volume Two]
Volume Two commentary reconciles the non-duality of bliss and emptiness in Queen's Doha with Consciousness-Only meaning of transformation. Venerable Saraha uses "Queen" to metaphorize wisdom energy, teaching practitioners neither to grasp nor reject in sensory enjoyment, directly realizing Dharma emptiness. This is not different from the principles of "Wonderful Observing Wisdom" and "Action-Accomplishing Wisdom" of Consciousness-Only.
Affliction is Bodhi, not that the substance of affliction is Bodhi, but transforming the "Function" of affliction into "Resources" for Bodhi.
(End of Volume Two)
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Commentary:
The previous two volumes have discarded the falsity of Parikalpita grasping and clarified the dependent arising of Paratantra nature. Now, this Volume Three, King's Doha, is Venerable Saraha pointing directly to the Mind King (Citta-raja), revealing the ultimate meaning of Parinispanna-svabhava (Perfected Nature).
"King" metaphors the eighth Alaya-vijnana. In the stage of ordinary beings, it is the basis of defiled seeds; in the stage of sages, it transforms into pure perfection, named Great Mirror Wisdom. The Venerable's song shows "No meditation, no fabrication," which is the realm of direct perception where Consciousness-Only's "Fundamental Non-Discriminative Wisdom" personally witnesses Tathata.
Cheng Weishi Lun Shuji, Scroll 1 says: "To reveal to those confused about Consciousness-Only by falsely grasping self and dharmas, enabling them to reach two emptinesses, and truly know the principle of Consciousness-Only." Saraha's "Mind like space" is this "enabling to reach two emptinesses"; his "Camel untying bonds" is this "truly knowing." This commentary relies on the correct doctrine of Bodhisattva Dharmapala, revealing the non-duality of Mahamudra and Consciousness-Only contemplation, making practitioners know Buddha Nature is not obtained by fabrication, but revealed by "Transformation of Basis (Asrayaparavrtti)."
[Original Verse 1]
Emaho! King, listen closely to my words.
The nature of the mind is originally pure,
Like space, without birth or cessation.
If one can personally see this nature,
All fabrications are superfluous.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the appearance of "Parinispanna Nature." "Nature of the mind" is the true aspect of all dharmas, named Tathata. "Space" is a metaphor for unconditioned dharma. "Fabrication" is leaking preparation.
II. Reconciling Principles:
Mind Nature Originally Pure: Cheng Weishi Lun, Scroll 2 says: "Mind nature is originally pure, stained by guest dust." This says although Alaya-vijnana stores defiled seeds, the Tathata Principle it reveals is originally pure. Tathata is the principle revealed by two emptinesses (person, dharma), solid in nature, without birth or cessation, not conditioned dharma, hence "Like space."
Unconditioned Dharma Substance: Saraha metaphors Tathata with space, revealing its "Unconditioned" meaning. Consciousness-Only orthodoxy says: Tathata does not generate all dharmas, nor is generated by dharmas, abiding eternally. All dharmas are generated only by seeds; Tathata is only the true nature of dharmas.
Direct Perception of Insight Path: "If one can personally see this nature" refers to the Insight Path (Darsana-marga) in the five stages of Consciousness-Only. At this time, Fundamental Non-Discriminative Wisdom manifests, silently witnessing Tathata, subject and object both forgotten. Having witnessed the unconditioned, one knows past leaking practices (fabrications) were all expedients on Paratantra, not causes of personal realization, hence "Superfluous."
[Reconciliation Summary]
This verse directly points to "Principle Buddha Nature." Practitioners should know, Tathata principle does not increase in sages nor decrease in ordinary beings.
[Original Verse 2]
Clouds gather and scatter in the vast sky,
Space is originally neither stained nor pure.
Afflictions arise and cease in the mind,
Mind substance is clear and tranquil, never having moved.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse uses "Space Metaphor" to reveal the principle of "Paratantra" and "Parinispanna" being neither one nor different. Clouds metaphor "Paratantra" (defiled dharmas), Space metaphors "Parinispanna" (Tathata principle).
II. Reconciling Principles:
Paratantra Without Nature is Parinispanna: Clouds (afflictions) arise dependent on causes and conditions, belonging to Paratantra Nature. Space (Tathata) is the true nature of clouds, belonging to Parinispanna Nature. Clouds appear relying on space, yet clouds are not born from space, nor does space turn into clouds. Similarly, afflictions arise from seeds in Alaya-vijnana, not from Tathata.
Tathata Solid and Eternal: In Dharmapala's meaning, Tathata nature is solid, not creating dharmas. Saraha saying "Mind substance is clear and tranquil, never having moved" fits this meaning. The mover is consciousness (Alaya-vijnana transforming by perfuming); the non-mover is nature (Tathata unconditioned).
Meaning of Guest Dust: Clouds metaphor guest dust (Agantuka-klesa), space metaphors subject. Guest comes and goes, subject does not move. Transformation is not removing defilement on Tathata (Tathata originally has no stain), but transforming defiled seeds in Alaya-vijnana to pure seeds, causing Tathata principle to manifest.
[Reconciliation Summary]
Saraha's metaphor precisely distinguishes "Consciousness" and "Nature." Affliction arising/ceasing (clouds gathering/scattering) is the manifestation of seeds in the eighth consciousness. When observing, knowing clouds (arising/ceasing dharmas) do not obstruct space (non-arising/ceasing dharma) is realizing Consciousness-Only true nature.
[Original Verse 3]
Mind is like a camel, do not forcibly bind it,
When the rope is tight, it struggles more.
Untie the bonds and let it rest at ease,
No meditation, no fabrication, light naturally shines forth.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Effortful Action," reveals "Effortless Action." Camel metaphors the agitation of "Sixth Consciousness." Rope metaphors the intentional fabrication of "Stopping and Observing" (leaking preparation).
II. Reconciling Principles:
Agitation of Sixth Consciousness: Ordinary people practicing concentration often use the sixth consciousness (Manovijnana) to forcibly suppress, named "Stopping with Appearance." However, if the sixth consciousness is not transformed, its essence is still "Discrimination"; the more suppression, the greater the rebound (struggle), which is the counter-attack of seed power.
Discarding Subject and Object Grasping: "Untie the bonds" does not mean indulging in defiled dharmas, but discarding the grasping of "Subject (Seeing Division)" towards "Object (Image Division)." Cheng Weishi Lun says: "Setting up a small object before one, saying this is Consciousness-Only nature; because of having something obtained, it is not truly abiding in Consciousness-Only." Forcible binding is "Having something obtained," untying is "Having nothing obtained."
Manifestation of Great Mirror Wisdom: "No meditation, no fabrication" means not adding false discrimination. When the sixth and seventh consciousnesses no longer falsely grasp the eighth consciousness as self and dharmas, the eighth consciousness naturally transforms into Great Mirror Wisdom, like a great round mirror, reflecting when objects come, not retaining when objects go, hence "Light naturally shines forth."
[Reconciliation Summary]
This is the essence of Mahamudra "No Meditation (Non-meditation)," also the realm of Eighth Ground (Immovable Ground) and above in Consciousness-Only — Effortless Action (Anabhoga). Functioning naturally, without slight effort, like a painter wielding a brush, intent before brush, brush turning with intent, without stagnation.
[Original Verse 4]
Trying to catch mind wind is unattainable,
Trying to cut thought stream increases confusion.
The only pith instruction is loosening,
Loosening grasping, Buddhahood is obtained.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Nihilism View" and "Eternalism View." Mind wind metaphors "Agitation," Thought stream metaphors consciousness stream of "Equal Immediate Condition."
II. Reconciling Principles:
Mind Thoughts Momentary Arising and Ceasing: Consciousness-Only says: "All conditioned things are impermanent, dharmas of arising and ceasing." Mind thoughts are like a waterfall, not stopping for an instant. Desiring to catch falls into "Eternalism"; desiring to cut falls into "Nihilism." Neither is Middle Way.
Observation of Equality Wisdom: "Loosening" means the seventh Manas consciousness transforms into Equality Wisdom. Manas constantly examines and thinks of "Self Appearance," gripping the Seeing Division of the eighth consciousness tightly. If able to loosen this "Innate Self Grasping," the discrimination of the sixth consciousness transforms into Wonderful Observing Wisdom.
Manifestation of Parinispanna: "Buddhahood is obtained" is not obtained from outside, but self-nature manifesting. Consciousness-Only says: "Leaving dual grasping appearances is named Consciousness-Only nature." Loosening subject/object grasping is realizing Parinispanna nature.
[Reconciliation Summary]
Saraha's "Loosening" is Consciousness-Only's "Equanimity (Upeksa)." Discarding Parikalpita, instantly is Truth.
[Original Verse 5]
Water entering water, no difference between the two,
Oil dissolving in oil, substance and appearance penetrate.
Subject and object both forgotten, abiding in the original limit,
Samsara and Nirvana are the same tongue.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals "One Taste Yoga" and "Non-Obstructed Dharma Realm of Phenomena."
II. Reconciling Principles:
Non-Discriminative Wisdom: Cheng Weishi Lun, Scroll 7: "Subject and object both forgotten, entering Consciousness-Only." Water entering water metaphors "Subjective Wisdom" and "Objective Principle" completely merging, without distinction of subject and object. This is the appearance of Fundamental Non-Discriminative Wisdom (Nirvikalpajnana).
Dharma Realm Substance is One Taste: Oil dissolving in oil metaphors the substance of all dharmas is Tathata, without difference. Samsara (Defiled) and Nirvana (Pure) both arise relying on seeds of the eighth consciousness; their "Reliance" principle (Tathata) is non-dual and indistinguishable, hence "Same tongue."
Four Wisdoms Perfect and Bright: At this time, front five consciousnesses transform into Action-Accomplishing Wisdom, sixth consciousness into Wonderful Observing Wisdom, seventh consciousness into Equality Wisdom, eighth consciousness into Great Mirror Wisdom. Four wisdoms perfect and bright, unifying into one True Dharma Realm.
[Reconciliation Summary]
This is Saraha's ultimate view. No ordinary, no sage, no practice, no realization. All dharmas are the play of Tathata.
[Original Verse 6]
Truth is too close so not seen,
Too simple so people do not believe.
No gain no loss, originally perfect,
Lion's roar destroys false seals.
This is Brahmin Saraha,
Leaving a message for the world in the final Doha.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse concludes the whole text, revealing "Inherent Perfection," encouraging faith and practice.
II. Reconciling Principles:
Difference between Confusion and Enlightenment: Cheng Weishi Lun Shuji, Scroll 1 says: "Also Tathata is named basis of confusion and enlightenment; confused about Tathata, thus falsely grasping self and dharmas." Sentient beings confused do not lose Tathata; Buddhas enlightened do not gain Tathata. Like a pearl in clothes, too close so not seen.
Great Way is Simple: Complex terms (Five Categories Hundred Dharmas) are for guiding beginners; ultimate truth (Consciousness-Only nature) is right here (Too simple).
Decisive Understanding: "Lion's roar" metaphors Bodhisattva fearless in Dharma, destroying heterodox wrong views (false seals).
[Conclusion of Volume Three]
The three volumes of commentary are complete here. Venerable Saraha's Mahamudra and Consciousness-Only's Transforming Consciousness into Wisdom, though differing in teaching characteristics (one negative, one positive), are non-dual in principle.
One points directly from "Fruit Position" (Crazy Wisdom), one analyzes in detail from "Causal Ground" (Dharmalaksana).
Now relying on Consciousness-Only orthodoxy, re-interpreting Doha songs, aiming to make crazy ones return to reason, and reasoning ones certify truth.
May seers and hearers all realize Consciousness-Only true nature.
(End of Three Volumes)
Answerer: Wang Mu-Ti, Taiwan
Based on: Orthodox Doctrine of the Dharmapala-Xuanzang Consciousness-Only School
Q1: The Consciousness-Only school emphasizes the analysis of names and characteristics (Laksana), while Mahamudra emphasizes pointing directly to the human heart. The styles are very different; is forced unification "cutting the feet to fit the shoes"?
A: Not at all. The difference between names/characteristics and direct pointing is a difference between "teaching" and "realization," not a difference in essence.
The "Five Categories and One Hundred Dharmas" of Consciousness-Only are like a precise map; the "direct pointing" of Mahamudra is like actual walking. Without a map, walking easily goes astray (falling into the two extremes of eternalism and nihilism, or wild Zen); without walking, the map is merely waste paper (counting treasures without food).
The purpose of this commentary is to use the "precise coordinates" of Consciousness-Only to mark the "realm" of Mahamudra. What Venerable Saraha criticized was the dharma-grasping of "clinging to names and characteristics," not the truth pointed to by those names and characteristics. Therefore, the two are not only not contradictory but are mutually complementary.
Q2: Venerable Saraha is a Tantric patriarch. Why not comment based on Tantric views, but instead use Consciousness-Only views?
A: The practice of Tantra requires a profound foundation in Exoteric Buddhism. Venerable Saraha came from Nalanda Monastery, which was a stronghold of Consciousness-Only studies. Although his Doha Songs use Tantric vocabulary (such as "Innate Joy"), their backbone never departs from Consciousness-Only principles (such as "seeds" and "transformation of basis").
People practicing Tantra today often like to talk about supernatural powers and induction, ignoring the principles of how mind-consciousness operates. This commentary relies on the correct doctrine of Bodhisattva Dharmapala to restore Saraha's "crazy wisdom" to rigorous "Mind Science" logic, aiming to let practitioners know: The so-called secret meaning is simply the deep meaning of Consciousness-Only.
Q3: Saraha says "Mind is the only seed." Does this mean there is an "eternal, unchanging creator"?
A: Absolutely not. That is the heterodox "Divine Self (Atman) view."
According to Consciousness-Only orthodoxy, the "Mind" Saraha speaks of refers to the eighth Alaya-vijnana. The Alaya-vijnana contains the seeds of all dharmas, which manifest when conditions are met (manifesting Samsara and Nirvana), hence it is called the "only cause."
However, the Alaya-vijnana itself is "momentary arising and ceasing" (constantly turning like a waterfall), not an eternal, unchanging entity. Only "Tathata" (Suchness) is solid and eternal, but Tathata is "principle" and does not possess the function of "generating all dharmas" (it does not create dharmas).
This commentary strictly maintains this boundary: That which generates all dharmas is consciousness (seed); the true nature of all dharmas is Tathata. Do not confuse them.
Q4: Saraha uses "space" as a metaphor for mind nature. Does this imply that "Tathata" transforms into afflictions (clouds) according to conditions?
A: This is a very subtle misunderstanding. Although the Awakening of Faith allows for the theory of "Tathata receives perfuming," according to the orthodox Consciousness-Only doctrine of Dharmapala, Tathata is an unconditioned dharma; it does not receive perfuming, nor does it transform according to conditions.
Saraha uses clouds to metaphorize afflictions and space to metaphorize Tathata. Clouds (Paratantra/Dependent Nature) appear dependent on space (Parinispanna/Perfected Nature), but clouds are not born from space, nor does space turn into clouds.
Afflictions arise from "defiled seeds" in the Alaya-vijnana. Tathata only serves as an "unmoving background" (noumenon).
This commentary emphasizes: The "Transformation of Basis" is the transformation of the "defiled part" of the Alaya-vijnana into the "pure part," thereby revealing the inherent Tathata; it is not that Tathata itself has undergone change.
Q5: Saraha advocates "no meditation, no fabrication," but the Consciousness-Only school advocates the "Fivefold Consciousness-Only Contemplation" progressing layer by layer. If beginners practice "no meditation" directly, is there a risk of becoming "dull" or "indulgent"?
A: There is indeed this risk.
"No meditation, no fabrication" is the realm of the Eighth Ground (Immovable Ground) and above, called "Effortless Action (Anabhoga)." It means discarding the intentional fabrication of "subject and object."
If beginners have not accumulated the stages of Accumulation and Preparation, and have not severed the discriminative grasping of self and dharmas, yet force themselves to practice "no meditation," they easily fall into "Ignorant Dullness" (like wood and stone) or "Willful Indulgence" (like a madman).
Therefore, this commentary advocates: The principle must be realized suddenly (knowing the principle of no meditation), but practice must be cultivated gradually (practicing the reality of transformation). Lay people should first practice "Wonderful Observing Wisdom" in daily life, observing that this mind does not turn with objects. Only when the skill is mature can they accord with Saraha's "no meditation."
Q6: The Queen's Doha mentions transforming desires (love, senses). Does this encourage lay people to indulge in desires?
A: Absolutely not.
Indulgence is being led by the "greed mental factor," grasping external objects as real; this is Parikalpita (Imaginary) grasping and leads to Samsara.
Saraha's transformation is the "Non-duality of Bliss and Emptiness." That is, in the moment of enjoying senses (Paratantra), one uses Prajna wisdom to observe that "the feeler" and "the felt" are both without self-nature (Parinispanna).
Consciousness-Only says: "Transform Consciousness into Wisdom." Practitioners need to transform the "defiled grasping" of the seventh consciousness into "Equality Wisdom." Without this power of observation, seeking transformation within love and desire is like licking honey on a blade; it will inevitably cut the tongue. Greed without wisdom is poison; greed with wisdom is medicine. Be cautious!
Q7: I am an office worker with a family. Can I really "realize right at home" as Venerable Saraha says?
A: Yes. And the Consciousness-Only view is perfectly suited for modern life.
Consciousness-Only says: "The three worlds are Mind only, all phenomena are Consciousness only."
Your office, family, and stock market fluctuations are all "image divisions" transformed by the seeds in your Alaya-vijnana.
If you think these are real and attainable, you will generate afflictions (Parikalpita grasping).
If you can observe all this as dream and illusion, handling worldly affairs seriously (Paratantra) but leaving no trace in the heart (Parinispanna), this is what Saraha calls the "Lotus born in mud, not stained by mud."
Renunciation is the body leaving dust; lay practice is the mind transforming dust. The Great Translator Marpa manifesting as a merchant and farmer to attain Buddhahood is the proof.
Q8: What practical benefit does reading this commentary have for me?
A:
Breaking Superstition: Knowing that all sacred experiences do not depart from one's own mind, one no longer blindly seeks outside.
Settling Body and Mind: Through Consciousness-Only observation, viewing workplace and life pressures as "illusions of consciousness transformation," thereby gaining the freedom of "loosening."
Unifying Wisdom and Faith: Establishing faith in Buddhism on rigorous logic and reason, rather than confused emotion.
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Venerable Saraha's Doha (Songs) are famous for their "crazy wisdom" pointing directly to the human heart. Superficially, they seem to oppose scriptures, but in reality, they deeply accord with the principles of "Everything is Consciousness-Only" and "Transformation of Basis" of the Yogacara school. Consciousness-Only explores the subtle structure of mind consciousness, while Mahamudra directly reveals the ontology of mind nature. One is the ultimate of "doctrinal characteristics," the other is the ultimate of "practical cultivation."
The following is Volume One.
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Commentary:
The Doha songs are adamantine words flowed out from samadhi by the Great Brahmin Venerable Saraha, the head of the eighty-four Mahasiddhas of the West (India). Although his words seem crazy and uncontrolled, destroying rituals, tracing back to his original intention, they actually reveal the principle of "Mind Nature is Originally Pure." This is identical in substance though different in name to what our Consciousness-Only school calls "Everything is Consciousness-Only" and "Transforming Consciousness into Wisdom."
Cheng Weishi Lun says: "Because of false speaking of self and dharmas, various appearances turn. They depend on the transformation of consciousness. This transformer is only three." Saraha's songs are precisely to break the Parikalpita (Imaginary) grasping of "false speaking of self and dharmas" and directly reveal the Parinispanna (Perfected) nature "depending on the transformation of consciousness." Mahamudra's "Innate Wisdom" is Consciousness-Only's "Non-Discriminative Wisdom"; Mahamudra's "Fundamental Mind" is Consciousness-Only's "Great Mirror Wisdom" after the transformation of "Alaya-vijnana."
Now, following the rules of Great Master Ci'en's (Kuiji) Shuji and integrating the Dharmalaksana of Yilin Zhang, I write this commentary for these crazy wisdom Doha songs. Hoping that those who practice Consciousness-Only may see the directness of Mahamudra; and those who practice Esoteric Buddhism may witness the rigor of Consciousness-Only.
[Original Verse 1]
The Brahmins recite the four Vedas,
Priding themselves on this, their hearts turn arrogant.
Not knowing the ultimate true meaning,
Vainly playing with mud, water, and kusha grass.
Only chanting the syllables A, Pa, Ja,
Besides this, there is not a single meaning.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the grasping of "sound teaching as real." Brahmins, called "pure conduct" in this land, here refer to those attached to heterodox rituals. "Four Vedas" are heterodox scriptures. "Mud, water, kusha grass" are tools for setting up altars. "A, Pa, Ja" are the sound appearances of mantras.
II. Reconciling Principles:
According to Cheng Weishi Lun, Scroll 1, heterodox paths reckon there is a real self and real dharmas, grasp sound as capable of revealing meaning, and reckon sound as eternal. However, according to Consciousness-Only principle, sound is included in the Image Division of the eighth consciousness, an object manifested by the ear consciousness, belonging to "Paratantra Nature" (Dependent Nature), not "Parinispanna Nature."
Parikalpita-svabhava (Imaginary Nature): Brahmins grasp "mantra sounds" as having real divine power, grasp "altar tools" as sacred and really existent; this is falsely generating Parikalpita upon Paratantra, belonging to "Dharma-self view." The Treatise says: "Fools falsely reckon self and dharmas here." If reciting scriptures is not definitive (nitartha), it is only consciousness turning upon "names and words," not touching Tathata.
Substance-Retaining Object and Solitary Shadow Object: When they recite mantras, the mind conditions names and forms. Without inner realization, the object is merely a "Solitary Shadow Object" (delusion) or "Substance-Retaining Object" (transforming based on substance). Saraha scolding them for "not knowing the ultimate" refers to their not realizing the "True Nature of Two Emptinesses" (self-emptiness, dharma-emptiness), merely increasing seeds upon "perfuming of names and words," vainly increasing cognitive obscuration.
[Reconciliation Summary]
Saraha's scolding is not discarding scriptures, but breaking "grasping the finger as the moon." If one grasps words as real, one falls into dharma grasping. Consciousness-Only says: "Names explain self-nature, not departing from consciousness transformation." If one knows sound dust is transformed by Consciousness-Only, then reciting mantras is practicing Consciousness-Only contemplation; if one does not know this, then as the verse says, it is "vainly playing with mud and water."
[Original Verse 2]
Householders perform fire oblations with this,
Pouring ghee into the firelight.
Thick smoke burns eyes, tears stream down,
Besides stinging pain, what truth is seen?
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the grasping of "fire-worshipping heterodoxy" and internal Buddhist "phenomenal offering." Fire oblation (Homa) is burning items to offer to gods.
II. Reconciling Principles:
According to Yogacarabhumi Sastra, Local Division, practitioners of concentration have four kinds of attention. If one only practices external fire and not internal fire (wisdom fire), it belongs to "scattered consciousness."
Image Division and Seeing Division: Fire and ghee are both "Image Divisions" conditioned by eye consciousness. When the practitioner's eye organ (Seeing Division) conditions this Image Division, if the sixth consciousness falsely adds discrimination, reckoning it as "sacred," it is "Wrong Perception" (Fei-liang).
Suffering Sensation and Affliction: The verse says "Thick smoke burns eyes, tears stream down," referring to the front five consciousnesses (eye consciousness) generating "suffering sensation." Consciousness-Only says: "Suffering sensation violates feeling." The practitioner originally seeks Nirvana joy, but now invites the suffering of smoke burning; this is incorrect causal ground.
Consciousness-Only No Object: Saraha asks "What truth is seen?", meaning truth is not revealed by external fire. The principle of Tathata is free from speech appearance, text appearance, and mental condition appearance. External fire belongs to "Form Dharma." Form Dharma is insentient, how can it burn away the internal "Afflictive Hindrance" and "Cognitive Hindrance"?
[Reconciliation Summary]
The true meaning of Homa, according to Tantric principle, is "burning the wood of affliction"; according to Consciousness-Only principle, it is the transformation of "Four Wisdoms." Fire is a metaphor for holy wisdom. If one departs from internal wisdom and only serves external fire, it is no different from Zoroastrianism. Saraha uses this to admonish: Do not use "leaking" conditioned dharmas to vainly seek "non-leaking" unconditioned fruits.
[Original Verse 3]
Ash-smeared heretics with matted hair,
Naked bodies considered pure.
If nakedness were liberation,
Foxes, wolves, and wild dogs would have become Buddhas long ago.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Attachment to Rites and Rituals View" (Silabbata-paramasa). Smearing ash and nudity are wrong views of heterodoxy thinking they can certify Nirvana through this asceticism.
II. Reconciling Principles:
Cheng Weishi Lun, Scroll 6, explains root afflictions. Among "Wrong Views," there are five, one being "Attachment to Rites and Rituals View," meaning "reckoning non-cause as cause." Nudity is not the cause of liberation, but reckoning it as cause is this view.
Retribution Fruit: The nakedness of foxes, wolves, and wild dogs is the "Retribution Fruit" (retribution body) invited by "Drawing Karma," not certified by wisdom. If identical appearance implies liberation, then the animal realm should be the Buddha Way. This violates inference (logic), so Saraha scolds it.
Body View (Satkaya-drsti): Heretics grasp the appearance of "physical body" (nudity or ash-smearing), actually not having broken "Body View." They grasp this physical body as "self" or "belonging to self," taking the suffering of this body as practice, actually increasing "Self Grasping."
Principle of Transformation of Basis: Consciousness-Only speaks of "Transformation of Basis," requiring the transformation of the constant examination and thought of "Defiled Manas" and the leaking seeds in "Alaya-vijnana." Whether the physical body is clothed or not belongs to "Bodily Manifest Karma," not the pivot of transformation. If mind filth is not removed, even if the body is naked like an infant, the Alaya-vijnana still stores seeds of ten thousand kalpas of birth and death.
[Reconciliation Summary]
Saraha's metaphor is very sharp. Liberation lies in the manifestation of "Non-Discriminative Wisdom," not in the covering or uncovering of the physical body. This breaks the practitioner's superstition about "external appearance," causing a return to the purification of "inner consciousness."
[Original Verse 4]
Thinking plucking hair cuts off affliction,
Bare buttocks should also certify Bodhi.
If long hair were Yoga,
Peacocks and yaks would be greater gurus.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse continues to break "Wrong Views." Plucking hair (like Jainism) or keeping long hair (like ascetic yogis) are both attachments to hair.
II. Reconciling Principles:
Form Included in Dharma Realm: Hair, according to Consciousness-Only, belongs to the appendage of "Body Organ," or can be classified as "Form Dharma." Affliction is the defiled mental factor (greed, anger, ignorance, etc.) in "Mental Factors." Form Dharma and Mind Dharma, though mutually dependent conditions, have different natures. Plucking Form Dharma (hair) cannot sever Mind Dharma (affliction).
Severing Delusion and Certifying Truth: Cheng Weishi Lun says severing affliction relies on the wisdom fire of the "Non-Leaking Way." Affliction seeds are stored in the eighth consciousness and manifest in the front seven consciousnesses. Plucking hair only damages skin sensation, not touching seeds. If plucking hair could sever delusion, then physical action could destroy psychological structure; this violates Consciousness-Only causality.
Cognitive Hindrance: Grasping the "Yogi Image" (long hair) as really existent is "Cognitive Hindrance." Peacock and yak hair is longer; if ranking by "appearance," then animals surpass humans. This is breaking the fallacy of "Taking Appearances."
[Reconciliation Summary]
Practitioners of the Way should cultivate "Mental Karma," not just "Bodily Karma." Saraha uses animals as a metaphor, intending to scold "Thoughtlessness" and "Wisdom-lessness." Consciousness-Only practice emphasizes "Observing Mind," observing Parikalpita as originally empty, observing Paratantra as illusion, to realize Parinispanna.
[Original Verse 5]
Accumulating filth without washing, considered the Way,
This only increases filth and agitation through ignorance.
If greed and anger in the heart are not removed,
What can external mud tell you?
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the inverted view of "taking filth as purity."
II. Reconciling Principles:
Defilement and Purity: According to Mahayanasamgraha, there are three defilements: Afflictive Defilement, Karmic Defilement, Birth Defilement. Not bathing is merely dirt on the body surface, belonging to the defilement of "Form Dharma"; greed, anger, and ignorance are defilements of "Mind Dharma." Saraha says "If greed and anger in the heart are not removed," referring to root afflictions not being severed.
Associated Mental Factors: Greed takes attachment to existence and tools of existence as nature; Anger takes hatred toward suffering and tools of suffering as nature. These two mental factors constantly associate with the sixth consciousness, disturbing the inner mind. External mud (body filth) cannot stop the manifestation of internal mental factors.
Self-Witnessing Division: The self-witnessing division (substance of mind) of sentient beings is originally pure (Principle Buddha Nature), but is stained by guest dust. If one does not practice contemplation to remove guest dust, but piles filth on the outside, this is called "placing a head on top of a head," increasing defilement (ignorance) upon defiled dharmas.
[Reconciliation Summary]
Cleanliness or otherwise lies in the transformation of seeds. If the Alaya-vijnana is filled with non-leaking seeds, even living in mud is a Pure Land (Meaning of Vimalakirti Sutra); if filled with leaking seeds, even washing a thousand times a day makes one a filthy object. Saraha's words here are the same tune as Zen's "Originally there is not a single thing, where can dust alight?", both breaking attachment to "physical cleanliness" and returning to "mind substance purity."
[Original Verse 6]
Elders receive precepts and pride themselves on this,
Calling themselves Bhikshus, robes bright.
Shaving hair but not removing the grass of the mind,
Falsely holding prohibitions while desiring rebirth.
In the dark room, false thoughts arise,
Deceiving the world and stealing fame is truly shocking.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Overweening Pride" and "Concealment" (Mrakso) mental factors. Elders (Sthavira) refer to senior Bhikshus. Robes and bowls are signs of leaving home.
II. Reconciling Principles:
Appearance of Self Grasping: The verse says "Priding themselves on this," "Calling themselves Bhikshus." This is the seventh Manas consciousness constantly examining and thinking of "Self Appearance," grasping "Self" as noble, grasping "Dharma" as real. This belongs to "Innate Self Grasping" and "Discriminative Self Grasping" arising together. Practicing the Way is originally to break self; now conversely increasing self-arrogance with "Monastic Appearance" is called a "Thief of the Way."
Latent Tendencies (Anusaya): The verse says "Grass of the mind grows," "Desiring rebirth." This refers to affliction seeds (latent tendencies) deep in the Alaya-vijnana. Although outwardly manifesting dignity (pure bodily karma), within the stream of consciousness, greed seeds manifest immediately upon meeting conditions (dark room, solitude).
Concealment Mental Factor: The verse says "Deceiving the world and stealing fame." According to Cheng Weishi Lun, Scroll 6, "Concealment" is one of the twenty secondary afflictions, meaning "Concealing one's own sins for fear of losing profit and reputation." Outwardly showing purity to seek gain, inwardly harboring defilement to deceive the world; this is the parallel operation of "Concealment" and "Deceit" mental factors.
Solitary Activity of Consciousness: In a dark room, although the five senses do not condition external objects, the sixth consciousness conditions "Dharma Dust" (memory, fantasy), generating "Solitary Greed." Consciousness-Only says: "Solitary consciousness conditions objects of the three times." If one does not guard the mind organ, even if the body is in the temple, the mind has already wandered to the Desire Realm.
[Reconciliation Summary]
Saraha is not breaking precepts, but "False Precepts." True precept keepers take gathering the mind as precept (Mind Precept). If the mind is like a monkey, even if the body is like dead wood, it is not keeping precepts. Consciousness-Only emphasizes "Mental Karma"; if the mind is pure, body and mouth follow. This verse admonishes practitioners not to be "Empty Belly High Heart" false Taoists.
[Original Verse 7]
Abandoning home to seek the Way, then begging for food,
Discarding wife but foolishly turning towards celestial maidens.
This is exchanging grasping, not renunciation,
Body leaves but mind stays, who else is there?
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Appearance of Taking and Rejecting" and "Transfer of Greed/Love."
II. Reconciling Principles:
Transfer of Greed Mental Factor: Ordinary people love worldly wives; practitioners love celestial maidens of the heaven realm (or Buddha mothers/Dakinis in visualization). Though objects differ, the "subjective" greed mental factor is no different. Consciousness-Only says: "Subject and object both forgotten, then realize Parinispanna." If one only changes the "Object Conditioned" (from wife to celestial maiden) while the "Subjective Mind" remains greedy, it is not liberation.
Discriminative Dharma Grasping: Grasping "Home" as defiled, "Temple" as pure; grasping "Wife" as filth, "Celestial Maiden" as holy. This is the "Discriminative Transformation" of the sixth consciousness. According to Cheng Weishi Lun, the principle of Tathata has no distinction of defiled and pure. Those who grasp the difference between defiled and pure as real fall into "Dharma-self view."
True Meaning of Transformation of Basis: True leaving home is leaving the home of affliction, leaving the home of the three worlds. If the body leaves the house gate, but the mind longs for desires or greedily seeks future blessings, it is still the "Retribution Consciousness" (eighth consciousness) being pulled by karma. Saraha says "Exchanging grasping," precisely pointing out the common illness of practitioners—replacing "Worldly Greed" with "Dharma Greed," still in Samsara.
[Reconciliation Summary]
Consciousness-Only contemplation primarily values observing "Consciousness-Only No Object." Objects are neither good nor ugly; good and ugly are in the mind. If the mind has taking and rejecting, it falls into two extremes. Saraha shows the meaning: Do not be deluded by the name of "Leaving Home"; one must examine the heart to see if "Greed Seeds" are truly severed.
[Original Verse 8]
Emaho! Fools, listen closely to my words.
Mind is the seed, the only cause,
Samsara and Nirvana arise from this.
Demons and Buddhas are all transformations,
The essence is non-dual and never changes.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse directly reveals the core doctrine of Consciousness-Only. "Mind" here refers to the eighth Alaya-vijnana. "Seed (Bija)" is the function capable of generating.
II. Reconciling Principles:
Alaya-vijnana is the Root of All Dharmas: Cheng Weishi Lun, Scroll 2 says: "This is capable of inducing all realms, destinies, and births, being the retribution fruit of good and non-good karma." And: "The first transforming consciousness, in both Mahayana and Hinayana teachings, is named Alaya." Saraha saying "Mind is the seed, the only cause" fits this meaning perfectly. All defiled and pure dharmas (Samsara and Nirvana) are born from seeds in the Alaya-vijnana.
Basis of Defilement and Purity: Alaya-vijnana contains "Defiled Seeds" (generating Samsara, demons) and "Pure Seeds" (generating Nirvana, Buddhas). Mahayanasamgraha says: "The realm that has been since beginningless time is the equal basis of all dharmas; from this, all destinies exist, and the attainment of Nirvana."
Transformation of Consciousness-Only: "Demons" and "Buddhas" are all "Image Divisions" transformed by Consciousness-Only. Ordinary people, with Parikalpita grasping, see demons and Buddhas; Sages realize Parinispanna, knowing their nature is non-dual (all are manifestations of Tathata, or illusions of consciousness).
Nature Unchanging: The verse says "Essence is non-dual." Not decreasing in ordinary beings, not increasing in sages; this is the "Tathata" principle. It is also like when the "Self-Witnessing Division" of Alaya-vijnana transforms into Great Mirror Wisdom, its nature is never destroyed, only transforming defilement into purity (Transformation of Basis).
[Reconciliation Summary]
This verse by Saraha can be called a perfect union of Mahamudra and Consciousness-Only. Mahamudra speaks of "Mind Nature," Consciousness-Only speaks of "Consciousness Substance." Names differ, but the destination is one. Samsara and Nirvana do not come from outside, but are created by the mind only.
[Original Verse 9]
Those who bind this mind are bound,
Those who release this mind are liberated.
Fools are bound by their own discrimination,
It has nothing to do with external objects and ropes.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse explains the cause of "Binding" and "Liberation."
II. Reconciling Principles:
Discrimination Perfuming: Cheng Weishi Lun says: "Due to consciousness with all seeds transforming in such and such ways, by the power of mutual turning, various discriminations arise." The reason sentient beings are bound is not due to external objects (mountains, rivers, and earth have no sin), but due to inner "False Discrimination" (Vikalpa).
Parikalpita-svabhava: Fools falsely grasp real self and real dharmas upon dependently arisen dharmas; this is "being bound by one's own discrimination." Like a silkworm making a cocoon, binding itself.
Consciousness-Only No Object, Objects Do Not Bind Mind: The essential meaning of Consciousness-Only says: "Objects have no substance, appearing only from consciousness." Since external objects have no substance, how can they bind people? That which binds is only the grasping of one's own mind. Hence "Nothing to do with external objects."
Transforming Consciousness into Wisdom: Liberation is not extinguishing mind consciousness, but transforming "Leaking Consciousness" into "Non-Leaking Wisdom." When the sixth consciousness transforms into "Wonderful Observing Wisdom" and no longer generates false discrimination, that instant is liberation.
[Reconciliation Summary]
This principle is extremely simple yet extremely deep. Practicing the Way lies not in changing the environment, but in changing the state of mind. Saraha uses "Mind" as the pivot, breaking the delusion of seeking outward, returning to Consciousness-Only contemplation.
[Original Verse 10]
Scholars light lamps to read scriptures and treatises,
Debating Hetuvidya (Logic) and Madhyamaka profusely.
Mouth speaking of emptiness but belly still hungry,
How can dry words save the body?
Truth transcends words and is originally formless,
A net to catch wind vainly labors the spirit.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Teaching Penetration" without "Realization Penetration," i.e., breaking "Textual Hindrance" and "Cognitive Hindrance."
II. Reconciling Principles:
Names/Words and Self-Nature: Consciousness-Only divides into "Name, Meaning, Self-Nature, Distinction." What scholars delve into mostly falls into the provisional establishment of "Name and Meaning," not touching "Self-Nature." Sandhinirmocana Sutra says: "The Ultimate Truth is free from the appearance of speech."
Inference and Direct Perception: Hetuvidya debate belongs to "Inference" (reasoning), truth realization belongs to "Direct Perception" (intuition). Saraha scolding "mouth speaking of emptiness" refers to possessing only inferential knowledge (intellectual understanding) without direct realization. Like talking about food, one can never be full.
Net Catching Wind: Language and words (net) are established upon discrimination, whereas Tathata (wind) is non-discriminative. Desiring to capture non-discriminative truth with discriminative tools is naturally futile labor. Cheng Weishi Lun says: "Speech perfuming is nominal seeds." If not transformed, it only increases nominal seeds; forgotten upon turning away, of no benefit to birth and death.
[Conclusion of Volume One]
The commentary for Volume One ends here. Venerable Saraha uses the sword of crazy wisdom to sever the entanglements of external appearances; we use the principles of Consciousness-Only to reveal the subtlety of his swordsmanship. Breaking is not for destruction, but for revealing the true. Knowing the emptiness of rituals, one can value inner realization; knowing the error of asceticism, one can cultivate mind nature; knowing the falsity of words, one can realize Tathata. This is the Consciousness-Only contemplation of "Discarding the false and preserving the true" as stated in Cheng Weishi Lun.
(End of Volume One)
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Commentary:
Since the previous volume destroyed the falsity of Parikalpita grasping, this volume should reveal the marvelous function of Paratantra nature. The Queen's Doha is the medicine to counteract "Hinayana Aversion" and opens the door to "Mahayana Non-Duality."
Cheng Weishi Lun, Scroll 10 says regarding Action-Accomplishing Wisdom: "Is this category not obtained by transforming the five consciousnesses? It is not obtained by transforming them; its substance is them. Just as transforming birth and death is said to be obtaining Nirvana; it is not that Nirvana is included in birth and death." What Venerable Saraha shows is that the front five consciousnesses (eye, ear, nose, tongue, body), amidst the five dusts (form, sound, smell, taste, touch), neither grasp nor reject, instantly transforming basis. Ordinary people arise greed towards objects, Two Vehicles arise aversion towards objects; only Bodhisattvas know objects are Consciousness-Only, thus able to certify "Non-Discriminative Wisdom" within "Enjoyment."
The aim of this volume is to elucidate "Affliction is the Wisdom Life of Bodhisattvas," just like a lotus flower not departing from mud. Viewed through Consciousness-Only meaning, it is transforming "Leaking Sensation" into "Non-Leaking Great Bliss," transforming the self-grasping of "Defiled Manas" into the Great Compassion of "Equality Wisdom."
[Original Verse 1]
If one does not know the essence of pleasure,
How can one know the true meaning of emptiness?
Like one who has not eaten sugar and salt,
Though speaking of their taste, it is ultimately of no help.
Truth is not in dry treatises,
Living experience is the truth.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the limitation of "Inference" and reveals the excellence of "Direct Perception." "Pleasure (Sukha)" is the happy sensation in the "Sensation" aggregate of mental factors. "Emptiness (Sunyata)" is Parinispanna nature.
II. Reconciling Principles:
Direct Perception and Inference: Nyayapravesa says: "Direct perception means non-discrimination." The taste of sugar and salt is personally witnessed by tongue consciousness, named "True Direct Perception." If one discriminates sugar and salt merely by names and concepts, it is named "Inference." Saraha saying "dry treatises" refers to inference interpreting meaning through text; "living experience" refers to direct perception personally witnessing Tathata.
Awareness of Self-Witnessing Division: Consciousness-Only establishes four divisions (Image, Seeing, Self-Witnessing, Rewitnessing Self-Witnessing). When tasting, tongue consciousness conditions taste (Image Division), Seeing Division receives it. If stopping only at "Image and Seeing" divisions, it is ordinary sensation; if "Self-Witnessing Division" can instantly reflect back, knowing "sensation" has no real nature, it is "knowing the essence of pleasure."
Transformation of Sensation Mental Factor: Cheng Weishi Lun, Scroll 3: "Sensation takes receiving favorable, adverse, and neutral object appearances as nature, and raising love as activity." Ordinary people generate happy sensation in favorable states, arising greed; generate suffering sensation in adverse states, arising anger. Saraha saying "knowing the essence of pleasure" is not drowning in pleasure, but observing that "the feeling mind" and "the felt object" are both without self-nature (empty). Knowing the nature of pleasure is empty is called True Pleasure.
[Reconciliation Summary]
This verse admonishes practitioners that Buddhism is not empty talk. Like drinking water, one knows if it is cold or warm. Although Consciousness-Only emphasizes theoretical construction (doctrinal characteristics), its ultimate goal lies in "Attainment" (contemplation). Emptiness without realization is like a painted cake satisfying hunger.
[Original Verse 2]
Though eating sweet and delicious flavors,
Not knowing what Innate Joy is.
Like a blind man touching an elephant, vain labor.
Do not slight the value of the sensory gates.
The door leading to the inner palace,
Five roots reveal wisdom through this.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the mechanism of "Transforming Consciousness into Wisdom." "Innate Joy (Sahaja Bliss)" is a specific term in Tantra; according to Consciousness-Only, it can communicate with the non-leaking pure joy corresponding to "Great Mirror Wisdom."
II. Reconciling Principles:
Five Roots and Action-Accomplishing Wisdom: The verse says "Do not slight senses," meaning not discarding the five roots (eye, ear, nose, tongue, body). Hinayana sees five roots as thieves; Mahayana sees five roots as tools for Buddhahood. Yilin Zhang says: "Action-Accomplishing Wisdom, because it is wisdom that performs deeds." In the fruit position of Buddhahood, the five roots function interchangeably, illuminating the Dharma Realm, all being the outflow of wisdom.
Paratantra Nature of Consciousness: Sensory sensation (Paratantra) is originally neither good nor evil. If corresponding with "Ignorance," it becomes defiled; if corresponding with "Light (Prajna)," it becomes pure. Saraha saying "inner palace" refers to the pure Dharma Realm after the transformation of "Alaya-vijnana." Senses are not obstacles, but doors leading to this Dharma Realm.
Special Object Mental Factors: "Not knowing Innate Joy" means lacking the selection of the "Wisdom" mental factor. When eating sweetness, if without Prajna observation, it is merely the satisfaction of "Desire" and "Contact"; with Prajna, taste dust is instantly the manifestation of Tathata.
[Reconciliation Summary]
This is the Consciousness-Only principle of "Truth right in matters." Not departing from form, sound, smell, taste, touch, dharmas, but realizing Permanence, Joy, Self, Purity. Saraha teaches not to extinguish senses, but to recognize awareness within senses.
[Original Verse 3]
Blocking ears not to hear, closing eyes to avoid,
Like wood, like stone, like a corpse.
This is not liberation but ignorance.
How can numbness be Prajna wisdom?
The Yogi facing beauty,
Eyes seeing but mind empty, both are suitable.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks the deviation of "Thoughtless Attainment" and "Cessation Trance," and also breaks heterodox "Thoughtless Trance."
II. Reconciling Principles:
Error of Thoughtless Trance: Cheng Weishi Lun, Scroll 7 breaks heterodoxy: "Thoughtless Trance means there are ordinary beings, subduing greed of the Third Dhyana, not yet subduing higher defilements. By the thought of escape, with attention as priority, causing non-constant mind and mental factors to cease, with thought cessation as head, establishing the name Thoughtless. Making the body peaceful, thus also called Trance." Heterodoxy thinks extinguishing thought and sensation of the front six consciousnesses, making the mind unmoving like stone, is Nirvana. Saraha scolding it as "wood, stone, corpse" fits Consciousness-Only doctrine perfectly. Though they suppress coarse mental factors of front six consciousnesses, the "Self Grasping" of the seventh Manas is not severed, seeds of eighth Alaya are not turned; when retribution ends, they fall back, not true liberation.
Object Does Not Stain Mind: The verse says "Eyes seeing but mind empty." Eye consciousness conditioning form (Image Division) is direct perception, unrelated to defilement/purity. Defilement/purity lies in the "Discrimination" of the sixth consciousness and "Grasping" of the seventh. If the sixth consciousness transforms into "Wonderful Observing Wisdom," seeing form is only seeing form, not raising "thought of good/ugly," not raising "greed/anger mind."
Consciousness-Only No Object: Objects have no substance, transformed by Consciousness-Only. Since it is consciousness transformation, the object is the mind. Why avoid objects? Avoiding objects is avoiding the mind, "seeking Dharma outside the mind."
[Reconciliation Summary]
True liberation is lively. Amidst sound and form, not moving weapons. Consciousness-Only contemplation values "Transforming Concepts" (Transforming Consciousness), not "Isolating Environment" (Avoiding Objects).
[Original Verse 4]
Lotus born in mud, not stained by mud.
Yogi in desire, desire is not dangerous.
Ordinary people sink, practitioners ascend.
Like water capsizing a boat, also carrying a boat.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the Middle Way meaning of "Non-duality of Defilement and Purity" and "Transformation of Basis."
II. Reconciling Principles:
Alaya-vijnana is Basis of Defilement and Purity: Alaya-vijnana is like water, affliction like mud. The Abhidharma Mahayana Sutra cited in Mahayanasamgraha says: "The realm that has been since beginningless time is the equal basis of all dharmas; from this, all destinies exist, and the attainment of Nirvana." "All destinies" are the six realms of reincarnation, belonging to defiled part; "Nirvana" is liberation, belonging to pure part. Both are established on this eighth consciousness. Ordinary beings rely on it for birth and death (capsizing boat); sages rely on it to certify Nirvana (carrying boat).
Affliction is Bodhi: Not meaning the substance of affliction is Bodhi, but meaning using the power of affliction, transforming it into provisions for Bodhi. Tantric greed path uses the focus and heat of "greed" for transformation. Consciousness-Only says: "Transforming Consciousness into Wisdom." Not extinguishing consciousness to become wisdom, but transforming its associated mental factors.
Four Wisdoms Transformation: The essence of "Love/Desire" is the "Innate Self-Love" of the seventh consciousness. If transforming the seventh consciousness into Equality Wisdom, then "Self-Love" transforms into "Great Compassion." Viewing sentient beings as oneself, love without distinction, is non-defilement.
[Reconciliation Summary]
Saraha's metaphor shows the marvel of Consciousness-Only "Transformation of Basis." The basis (Alaya) is one, what relies on it (defiled/pure dharmas) differs. Practitioners should see purity in defilement, lotus in mud, to accord with the Middle Way.
[Original Verse 5]
Grasping senses leads to Samsara,
Suppressing senses opposes the Way.
Like walking a dangerous narrow path on a razor's edge,
Enjoying without grasping is considered noble.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the "Middle Way" meaning, breaking "Two Extremes of Increase and Decrease." Grasping is the extreme of increase (superimposition), suppressing is the extreme of decrease (reduction).
II. Reconciling Principles:
Parikalpita Originally Empty, Paratantra Like Illusion: "Grasping senses" is arising Parikalpita grasping upon Paratantra, reckoning self and belonging to self, hence falling into Samsara. "Suppressing senses" is loathing Paratantra nature, desiring to extinguish it, falling into the scorched sprouts and rotten seeds of the Two Vehicles.
Wonderful Observing Wisdom: Consciousness-Only Middle Way means "Discarding the false and preserving the true." Non-existent means no Parikalpita grasping; Non-empty means having Paratantra and Parinispanna nature. The verse "Enjoying without grasping" is the Vimalakirti Sutra's "Receiving all contacts like an echo." When enjoying, wonderfully observe it as dream and illusion, without substance.
Dangerous Narrow Path: The Middle Way is hard to walk; slight deviation leads to falling. Saying "Enjoyment" easily slides into indulgence; saying "No Grasping" easily slides into nihilism. Hence the need to walk as if on thin ice, with constant awareness in every thought.
[Reconciliation Summary]
This is the core of Cheng Weishi Lun: "Neither Existent nor Empty." Neither existent means no Parikalpita grasping; neither empty means having Paratantra and Parinispanna nature. Practitioners should cultivate this Middle Way view in the red dust of five desires.
[Original Verse 6]
Bees gather honey without damaging the flower,
Practitioners enter the world leaving no trace.
Enjoying the great feast of life,
Joy without grasping is the gate of the Way.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the marvelous practice of "Arising Mind without Abiding."
II. Reconciling Principles:
Non-Abiding Nirvana: Mahayana Bodhisattvas do not abide in birth and death (because of Prajna), do not abide in Nirvana (because of Great Compassion). Like bees gathering honey, not abiding in the flower, nor departing from the flower.
Three Wheels Emptiness: When practitioners enjoy the six dusts, observe "Subject that enjoys," "Object enjoyed," and "Dharma of enjoyment" all as empty. No enjoyer, no enjoyed, only the flow of illusions of consciousness transformation.
Six Meanings of Seeds: Seeds produce manifest actions, perishing in an instant. Ordinary people receive pleasure, grasp it as real, want to keep it, hence generate suffering. Practitioners know dharmas arise and cease in an instant (Momentary Destruction), sensation flows past leaving no trace (Trace not existing), hence can enjoy without stagnating.
[Reconciliation Summary]
This is Consciousness-Only aesthetics of life. Knowing all dharmas are like dreams and bubbles, one can play roles fully without being trapped by roles.
[Original Verse 7]
Two sticks drilling together, sparks fly,
Expedient means and wisdom combined without flaw.
Innate flame burns discrimination,
In Great Bliss, there is no person or dharma.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals Exoteric through Esoteric, integrating "Union of Compassion and Wisdom." Wood drilling fire metaphors "Preparation" generating "Correct Wisdom."
II. Reconciling Principles:
Union of Samatha and Vipassana: Two sticks drilling, one metaphors "Samatha" (Stopping), one metaphors "Vipassana" (Observing). Union of Samatha and Vipassana generates the fire of "Non-Discriminative Wisdom."
Subject and Object Both Extinguished: Cheng Weishi Lun, Scroll 9: "If at that time regarding the object, wisdom has nothing obtained, then abide in Consciousness-Only, because of leaving the dual grasping appearances." The verse "burns discrimination" means burning away the dual opposition of "Subject (Seeing Division)" and "Object (Image Division)."
Two Emptinesses Tathata: The verse "no person or dharma" means realizing "Selflessness of Person" and "Selflessness of Dharma." At this time, Alaya-vijnana transforms basis, appearing perfectly bright, named "Great Bliss."
[Reconciliation Summary]
Consciousness-Only's "Non-Discriminative Wisdom" and Mahamudra's "Innate Wisdom" have same substance but different names. Both are induced by the friction (practice) of duality, triggering enlightenment transcending duality.
[Original Verse 8]
There is no self nor other there,
Samsara and Nirvana are one home.
Naked bright awareness, pure wisdom,
Secret intent of Buddhas arises from this.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the appearance of "Parinispanna Nature."
II. Reconciling Principles:
Equality Wisdom: "No self nor other" means seventh consciousness transforms into Equality Wisdom, self and other equal, no barrier.
Tathata Without Distinction: "Samsara and Nirvana are one," according to Consciousness-Only principle, birth and death is Tathata, Nirvana is also Tathata. Leaving delusion is named Nirvana, following conditions is named birth and death. Essence is one, no dual, no difference.
Great Mirror Wisdom: "Naked bright awareness" means eighth consciousness transforms into Great Mirror Wisdom, leaving all dusts, pure and perfectly bright, illuminating all dharmas. This wisdom is the "Secret Intent of Buddhas," also Tathagatagarbha.
[Reconciliation Summary]
Saraha directly points to the source of mind nature. This source is named "Pure Consciousness" in Consciousness-Only, and "Luminosity" in Tantra.
[Original Verse 9]
Fools greedily seek momentary pleasure,
Licking honey cutting tongue, not knowing error.
Should hold pleasure source is not pleasure object,
Swirling internally permeating body and mind.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Leaking Pleasure," reveals "Non-Leaking Pleasure."
II. Reconciling Principles:
Suffering of Change: Worldly pleasure belongs to "Suffering of Change." Fleeting in an instant, followed by emptiness (cutting tongue). This is the fault of greedily seeking "Image Division" (External Object).
Self-Enjoyment Body: The verse "hold pleasure source is not pleasure object" means source of happiness is not in external object, but in inner "Self-Witnessing Division." Practitioner should reflect back, enjoying inner Dharma bliss. This bliss permeates the Dharma Realm (permeating body and mind), not limited to one place.
Bliss of Transformation: Transforming heat of affliction into cool Great Bliss. This bliss does not depend on external conditions, but is inherent in nature (Innate).
[Reconciliation Summary]
Turning from "Pleasure of Chasing Things" to "Pleasure of Self Nature," this is the embodiment of Consciousness-Only "Transforming Consciousness into Wisdom" on the level of enjoyment.
[Original Verse 10]
Spring breeze blows, trees sprout naturally,
Truth shines, heart flowers open.
No need for fabrication and forced twisting,
Natural joy enters ten thousand homes.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals "Effortless Action."
II. Reconciling Principles:
Dharma Naturalness: Seeds producing manifest actions, like spring breeze producing sprouts, is natural law. Tathata perfuming (Truth shining), inherent non-leaking seeds naturally produce manifest actions.
Eighth Ground Bodhisattva: The verse "No need for fabrication" means before Seventh Ground requires "Effortful Action," after Eighth Ground enters "Effortless Action." Functioning naturally, without forcing.
Manifestation of Parinispanna: When Parikalpita grasping is broken, Paratantra is pure, Parinispanna nature naturally manifests. Like clouds parting and moon shining, not obtained by fabrication.
[Conclusion of Volume Two]
Volume Two commentary reconciles the non-duality of bliss and emptiness in Queen's Doha with Consciousness-Only meaning of transformation. Venerable Saraha uses "Queen" to metaphorize wisdom energy, teaching practitioners neither to grasp nor reject in sensory enjoyment, directly realizing Dharma emptiness. This is not different from the principles of "Wonderful Observing Wisdom" and "Action-Accomplishing Wisdom" of Consciousness-Only.
Affliction is Bodhi, not that the substance of affliction is Bodhi, but transforming the "Function" of affliction into "Resources" for Bodhi.
(End of Volume Two)
Author of Verses: Venerable Saraha of Great Virtue
Commentary Author: Wang Mu-Ti, Taiwan
Commentary:
The previous two volumes have discarded the falsity of Parikalpita grasping and clarified the dependent arising of Paratantra nature. Now, this Volume Three, King's Doha, is Venerable Saraha pointing directly to the Mind King (Citta-raja), revealing the ultimate meaning of Parinispanna-svabhava (Perfected Nature).
"King" metaphors the eighth Alaya-vijnana. In the stage of ordinary beings, it is the basis of defiled seeds; in the stage of sages, it transforms into pure perfection, named Great Mirror Wisdom. The Venerable's song shows "No meditation, no fabrication," which is the realm of direct perception where Consciousness-Only's "Fundamental Non-Discriminative Wisdom" personally witnesses Tathata.
Cheng Weishi Lun Shuji, Scroll 1 says: "To reveal to those confused about Consciousness-Only by falsely grasping self and dharmas, enabling them to reach two emptinesses, and truly know the principle of Consciousness-Only." Saraha's "Mind like space" is this "enabling to reach two emptinesses"; his "Camel untying bonds" is this "truly knowing." This commentary relies on the correct doctrine of Bodhisattva Dharmapala, revealing the non-duality of Mahamudra and Consciousness-Only contemplation, making practitioners know Buddha Nature is not obtained by fabrication, but revealed by "Transformation of Basis (Asrayaparavrtti)."
[Original Verse 1]
Emaho! King, listen closely to my words.
The nature of the mind is originally pure,
Like space, without birth or cessation.
If one can personally see this nature,
All fabrications are superfluous.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals the appearance of "Parinispanna Nature." "Nature of the mind" is the true aspect of all dharmas, named Tathata. "Space" is a metaphor for unconditioned dharma. "Fabrication" is leaking preparation.
II. Reconciling Principles:
Mind Nature Originally Pure: Cheng Weishi Lun, Scroll 2 says: "Mind nature is originally pure, stained by guest dust." This says although Alaya-vijnana stores defiled seeds, the Tathata Principle it reveals is originally pure. Tathata is the principle revealed by two emptinesses (person, dharma), solid in nature, without birth or cessation, not conditioned dharma, hence "Like space."
Unconditioned Dharma Substance: Saraha metaphors Tathata with space, revealing its "Unconditioned" meaning. Consciousness-Only orthodoxy says: Tathata does not generate all dharmas, nor is generated by dharmas, abiding eternally. All dharmas are generated only by seeds; Tathata is only the true nature of dharmas.
Direct Perception of Insight Path: "If one can personally see this nature" refers to the Insight Path (Darsana-marga) in the five stages of Consciousness-Only. At this time, Fundamental Non-Discriminative Wisdom manifests, silently witnessing Tathata, subject and object both forgotten. Having witnessed the unconditioned, one knows past leaking practices (fabrications) were all expedients on Paratantra, not causes of personal realization, hence "Superfluous."
[Reconciliation Summary]
This verse directly points to "Principle Buddha Nature." Practitioners should know, Tathata principle does not increase in sages nor decrease in ordinary beings.
[Original Verse 2]
Clouds gather and scatter in the vast sky,
Space is originally neither stained nor pure.
Afflictions arise and cease in the mind,
Mind substance is clear and tranquil, never having moved.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse uses "Space Metaphor" to reveal the principle of "Paratantra" and "Parinispanna" being neither one nor different. Clouds metaphor "Paratantra" (defiled dharmas), Space metaphors "Parinispanna" (Tathata principle).
II. Reconciling Principles:
Paratantra Without Nature is Parinispanna: Clouds (afflictions) arise dependent on causes and conditions, belonging to Paratantra Nature. Space (Tathata) is the true nature of clouds, belonging to Parinispanna Nature. Clouds appear relying on space, yet clouds are not born from space, nor does space turn into clouds. Similarly, afflictions arise from seeds in Alaya-vijnana, not from Tathata.
Tathata Solid and Eternal: In Dharmapala's meaning, Tathata nature is solid, not creating dharmas. Saraha saying "Mind substance is clear and tranquil, never having moved" fits this meaning. The mover is consciousness (Alaya-vijnana transforming by perfuming); the non-mover is nature (Tathata unconditioned).
Meaning of Guest Dust: Clouds metaphor guest dust (Agantuka-klesa), space metaphors subject. Guest comes and goes, subject does not move. Transformation is not removing defilement on Tathata (Tathata originally has no stain), but transforming defiled seeds in Alaya-vijnana to pure seeds, causing Tathata principle to manifest.
[Reconciliation Summary]
Saraha's metaphor precisely distinguishes "Consciousness" and "Nature." Affliction arising/ceasing (clouds gathering/scattering) is the manifestation of seeds in the eighth consciousness. When observing, knowing clouds (arising/ceasing dharmas) do not obstruct space (non-arising/ceasing dharma) is realizing Consciousness-Only true nature.
[Original Verse 3]
Mind is like a camel, do not forcibly bind it,
When the rope is tight, it struggles more.
Untie the bonds and let it rest at ease,
No meditation, no fabrication, light naturally shines forth.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Effortful Action," reveals "Effortless Action." Camel metaphors the agitation of "Sixth Consciousness." Rope metaphors the intentional fabrication of "Stopping and Observing" (leaking preparation).
II. Reconciling Principles:
Agitation of Sixth Consciousness: Ordinary people practicing concentration often use the sixth consciousness (Manovijnana) to forcibly suppress, named "Stopping with Appearance." However, if the sixth consciousness is not transformed, its essence is still "Discrimination"; the more suppression, the greater the rebound (struggle), which is the counter-attack of seed power.
Discarding Subject and Object Grasping: "Untie the bonds" does not mean indulging in defiled dharmas, but discarding the grasping of "Subject (Seeing Division)" towards "Object (Image Division)." Cheng Weishi Lun says: "Setting up a small object before one, saying this is Consciousness-Only nature; because of having something obtained, it is not truly abiding in Consciousness-Only." Forcible binding is "Having something obtained," untying is "Having nothing obtained."
Manifestation of Great Mirror Wisdom: "No meditation, no fabrication" means not adding false discrimination. When the sixth and seventh consciousnesses no longer falsely grasp the eighth consciousness as self and dharmas, the eighth consciousness naturally transforms into Great Mirror Wisdom, like a great round mirror, reflecting when objects come, not retaining when objects go, hence "Light naturally shines forth."
[Reconciliation Summary]
This is the essence of Mahamudra "No Meditation (Non-meditation)," also the realm of Eighth Ground (Immovable Ground) and above in Consciousness-Only — Effortless Action (Anabhoga). Functioning naturally, without slight effort, like a painter wielding a brush, intent before brush, brush turning with intent, without stagnation.
[Original Verse 4]
Trying to catch mind wind is unattainable,
Trying to cut thought stream increases confusion.
The only pith instruction is loosening,
Loosening grasping, Buddhahood is obtained.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse breaks "Nihilism View" and "Eternalism View." Mind wind metaphors "Agitation," Thought stream metaphors consciousness stream of "Equal Immediate Condition."
II. Reconciling Principles:
Mind Thoughts Momentary Arising and Ceasing: Consciousness-Only says: "All conditioned things are impermanent, dharmas of arising and ceasing." Mind thoughts are like a waterfall, not stopping for an instant. Desiring to catch falls into "Eternalism"; desiring to cut falls into "Nihilism." Neither is Middle Way.
Observation of Equality Wisdom: "Loosening" means the seventh Manas consciousness transforms into Equality Wisdom. Manas constantly examines and thinks of "Self Appearance," gripping the Seeing Division of the eighth consciousness tightly. If able to loosen this "Innate Self Grasping," the discrimination of the sixth consciousness transforms into Wonderful Observing Wisdom.
Manifestation of Parinispanna: "Buddhahood is obtained" is not obtained from outside, but self-nature manifesting. Consciousness-Only says: "Leaving dual grasping appearances is named Consciousness-Only nature." Loosening subject/object grasping is realizing Parinispanna nature.
[Reconciliation Summary]
Saraha's "Loosening" is Consciousness-Only's "Equanimity (Upeksa)." Discarding Parikalpita, instantly is Truth.
[Original Verse 5]
Water entering water, no difference between the two,
Oil dissolving in oil, substance and appearance penetrate.
Subject and object both forgotten, abiding in the original limit,
Samsara and Nirvana are the same tongue.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse reveals "One Taste Yoga" and "Non-Obstructed Dharma Realm of Phenomena."
II. Reconciling Principles:
Non-Discriminative Wisdom: Cheng Weishi Lun, Scroll 7: "Subject and object both forgotten, entering Consciousness-Only." Water entering water metaphors "Subjective Wisdom" and "Objective Principle" completely merging, without distinction of subject and object. This is the appearance of Fundamental Non-Discriminative Wisdom (Nirvikalpajnana).
Dharma Realm Substance is One Taste: Oil dissolving in oil metaphors the substance of all dharmas is Tathata, without difference. Samsara (Defiled) and Nirvana (Pure) both arise relying on seeds of the eighth consciousness; their "Reliance" principle (Tathata) is non-dual and indistinguishable, hence "Same tongue."
Four Wisdoms Perfect and Bright: At this time, front five consciousnesses transform into Action-Accomplishing Wisdom, sixth consciousness into Wonderful Observing Wisdom, seventh consciousness into Equality Wisdom, eighth consciousness into Great Mirror Wisdom. Four wisdoms perfect and bright, unifying into one True Dharma Realm.
[Reconciliation Summary]
This is Saraha's ultimate view. No ordinary, no sage, no practice, no realization. All dharmas are the play of Tathata.
[Original Verse 6]
Truth is too close so not seen,
Too simple so people do not believe.
No gain no loss, originally perfect,
Lion's roar destroys false seals.
This is Brahmin Saraha,
Leaving a message for the world in the final Doha.
[Consciousness-Only Commentary]
I. Explaining Names and Essence:
This verse concludes the whole text, revealing "Inherent Perfection," encouraging faith and practice.
II. Reconciling Principles:
Difference between Confusion and Enlightenment: Cheng Weishi Lun Shuji, Scroll 1 says: "Also Tathata is named basis of confusion and enlightenment; confused about Tathata, thus falsely grasping self and dharmas." Sentient beings confused do not lose Tathata; Buddhas enlightened do not gain Tathata. Like a pearl in clothes, too close so not seen.
Great Way is Simple: Complex terms (Five Categories Hundred Dharmas) are for guiding beginners; ultimate truth (Consciousness-Only nature) is right here (Too simple).
Decisive Understanding: "Lion's roar" metaphors Bodhisattva fearless in Dharma, destroying heterodox wrong views (false seals).
[Conclusion of Volume Three]
The three volumes of commentary are complete here. Venerable Saraha's Mahamudra and Consciousness-Only's Transforming Consciousness into Wisdom, though differing in teaching characteristics (one negative, one positive), are non-dual in principle.
One points directly from "Fruit Position" (Crazy Wisdom), one analyzes in detail from "Causal Ground" (Dharmalaksana).
Now relying on Consciousness-Only orthodoxy, re-interpreting Doha songs, aiming to make crazy ones return to reason, and reasoning ones certify truth.
May seers and hearers all realize Consciousness-Only true nature.
(End of Three Volumes)