The Vijñaptimātratā Doctrine: A Manifestation of Unwisdom

Nowadays, most people's cultivation falls entirely on the conscious mind (the sixth consciousness). Everything revolves around and is discussed solely in terms of the conscious mind. Not only are they unable to distinguish between the eighth consciousness (ālaya-vijñāna) and the seventh consciousness (manas), they often cannot even clearly differentiate the five sense consciousnesses. Yet, despite this, many claim to have attained realization. What they realize, however, is merely a combined state of the eight consciousnesses or a mixed state of four consciousnesses, not the independent functioning state of the eighth consciousness alone. This is fundamentally no different from having no realization at all. To clearly distinguish the intrinsic natures of all eight consciousnesses amidst the dynamic activities of the five aggregates (skandhas) and the eighteen elements (dhātus) is true great wisdom. If everything is bundled together and claimed to be realized together, it becomes meaningless, equivalent to having said nothing and realized nothing.

If one always binds the five sense consciousnesses, the seventh consciousness, and the eighth consciousness together with the conscious mind when discussing them, and cannot clarify the intrinsic nature and characteristics of the other consciousnesses without relying on the conscious mind, it indicates that this person can only observe the conscious mind and cannot observe the other consciousnesses. Their wisdom is too shallow. If they claim that all intrinsic natures belong to the conscious mind, and that the intrinsic natures of the other consciousnesses are bestowed by the conscious mind, this is "consciousness-only theory" (a mistaken view). Such a person possesses almost no wisdom.

This "consciousness-only theory" has led to a situation where "sages" who have severed the three fetters (saṃyojana) and attained enlightenment seem to fill the streets. If anyone thinks this matter is easy and unremarkable, they have certainly misunderstood the method of seeing the Path (darśana-mārga). They will inevitably regret it at the end of their life. Sentient beings are truly pitiable. Lacking cultivation experience, they mistakenly believe in some inauthentic Dharma, disbelieve what the Buddha taught, and end up like this. Who will bear this responsibility, and how? The three evil destinies (apāya: hell, hungry ghost, animal) are truly not places for amusement. Everyone should carefully weigh themselves. Nowadays, the Buddhadharma is gravely misunderstood. Even though many people read the sutras and believe the Buddha's words, they may not necessarily understand them correctly, yet they believe they have comprehended them. How much more so when they rely solely on what others say!

Practitioners of every Dharma door are very confident in the correctness of their own cultivation methods and direction. They are also very confident in the correctness and authenticity of their own realization. In short, they trust themselves and the people and methods they follow, never arousing a mind to contemplate according to principle. This is the karmic force of sentient beings. When Venerable Yuanyin's teacher tested the depth of his wisdom and realization, he respectfully cupped his hands together as if holding a non-existent moon and presented it to his teacher, meaning "this is the intrinsically pure Mind, the True Suchness (tathatā)." He didn't know what exactly "this" referred to, which was identical to the Chan masters' use of enigmatic words and gestures (jifeng). It shows that the "realization" of many people may appear the same outwardly, but what is the actual substance within? Due to lack of wisdom and discernment, sentient beings are often blinded by appearances, failing to recognize the true face of Mount Lu (i.e., reality). Sentient beings are dull, yet no one admits their own dullness; everyone thinks they are special. This is the self-nature (ego-clinging) of sentient beings.

All this misplaced confidence ultimately harms oneself and harms others. Even when the karmic retribution arrives, they may not recognize this point, let alone when the conditions for retribution are not yet ripe. How could such dull-witted sentient beings, upon merely hearing the Dharma and engaging in slight conscious thought, immediately break the view of self (satkāya-dṛṣṭi) or even realize the Mind and attain enlightenment? How could countless people simply organize and digest the theory and then attain the fruits (of the Path)? Truly, the Dharma-ending Age (mappō) is dreadful!