Eight Consciousnesses

The Eight Consciousnesses (Skt. aṣṭa vijñānakāyāḥ<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>) are a classification developed in the tradition of the Yogācāra school of Mahayana Buddhism. They enumerate the five sense consciousnesses, supplemented by the mental consciousness (manovijñāna), the defiled mental consciousness (kliṣṭamanovijñāna<ref name=":0" />), and finally the fundamental store-house consciousness (ālāyavijñāna), which is the basis of the other seven.<ref name="auto">Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 97</ref> This eighth consciousness is said to store the impressions (vāsanāḥ) of previous experiences, which form the seeds (bīja) of future karma in this life and in the next after rebirth.

Eightfold network of primary consciousnesses

All surviving schools of Buddhist thought accept – "in common" – the existence of the first six primary consciousnesses (Sanskrit: Template:IAST, Template:Bo).<ref name="Berzin MMF Quote">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The internally coherent Template:IAST school associated with Maitreya, Asaṅga, and Vasubandhu, however, uniquely – or "uncommonly" – also posits the existence of two additional primary consciousnesses, kliṣṭamanovijñāna and Template:IAST, in order to explain the workings of karma.<ref name="Sparham" /> The first six of these primary consciousnesses comprise the five sensory faculties together with mental consciousness, which is counted as the sixth.<ref name="Berzin Primary">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The kliṣṭamanovijñāna is described as an afflicted consciousness, which exhibits an ongoing subtle clinging to self that provides the basis for the ego and disturbing emotions. Based on the Kangyur, the Kagyu scholar 3rd Karmapa, Rangjung Dorje additionally points out that it must also have an immediate aspect, with the power to give rise to the six primary consciousnesses.<ref>Template:Cite book</ref>

According to Gareth Sparham,

The Template:IAST doctrine arose on the Indian subcontinent about one thousand years before Tsong kha pa. It gained its place in a distinctly Template:IAST system over a period of some three hundred years stretching from 100 to 400 Template:Smallcaps, culminating in the Template:IAST, a short text by Asaṅga (circa 350), setting out a systematic presentation of the Template:IAST doctrine developed over the previous centuries. It is the doctrine found in this text in particular that Tsong kha pa, in his Ocean of Eloquence, treats as having been revealed in toto by the Buddha and transmitted to suffering humanity through the Template:IAST founding saints (Tib. shing rta srol byed): Maitreya[-nātha], Asaṅga, and Vasubandhu.<ref name="Sparham" />

While some noteworthy modern scholars of the Gelug tradition (which was founded by Tsongkhapa's reforms to Atisha's Kadam school) assert that the Template:IAST is posited only in the Yogācāra philosophical tenet system, all non-Gelug schools of Tibetan buddhism maintain that the Template:IAST is accepted by the various Madhyamaka schools, as well.<ref name="Berzin AEFC">{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref> The Template:IAST eightfold network of primary consciousnesses – Template:IAST in Sanskrit (from compounding Template:IAST, "eight", with Template:IAST, the plural of vijñāna "consciousnesses"), or Template:Bo –  is roughly sketched out in the following table.

The Eightfold Network of Primary Consciousnesses<ref name="Berzin MMF Quote" />

Subgroups	NameTemplate:Refn of ConsciousnessTemplate:Refn				Associated Nonstatic PhænomenaTemplate:Refn in terms of Three Circles of ActionTemplate:Refn
	English	Sanskrit	Tibetan	Chinese	Cognitive ObjectTemplate:Refn	Type of CognitionTemplate:Refn	Cognitive SensorTemplate:Refn
I. – VI. Each of these Six Common Consciousnesses –  referred to in Sanskrit as pravṛttivijñānāni<ref>Template:Cite journal</ref>Template:Refn – are posited on the basis of valid straightforward cognition,Template:Refn on any individual practitioner's part, of sensory data input experienced solely by means of their bodily sense faculties. The derivation of this particular dual classification schema for these first six, so-called "common" consciousnesses has its origins in the first four Nikāyas of the Sutta Pitaka – the second division of the Tipitaka in the Pali Canon – as first committed to writing during the Theravada school's fourth council at Sri Lanka in 83 (BCE).<ref name="Berzin Fourth Council">{{#invoke:citation/CS1|citation	CitationClass=web }}</ref> Both individually and collectively: these first six, so-called "common" consciousnesses are posited – in common – by all surviving buddhist tenet systems.
	I. Eye Consciousness	cakṣurvijñāna<ref name="Sparham" />	༡	lang}}	Sight(s)	Seeing	Eyes
	II. Ear Consciousness	śrotravijñāna<ref name="Sparham" />	༢	lang}}	Sound(s)	Hearing	Ears
	III. Nose Consciousness	citation	CitationClass=web }}Template:Dead linkTemplate:Cbignore</ref>	༣	lang}}	Smell(s)	Smell	Nose
	IV. Tongue Consciousness	citation	CitationClass=web }}Template:Dead link</ref>	༤	lang}}	Taste(s)	Taste	Tongue
	V. Body Consciousness	citation	CitationClass=web }}Template:Dead link</ref>	༥	lang}}	Feeling(s)	Touch	Body
	VI. Mental ConsciousnessTemplate:Refn	manovijñāna<ref name="Sparham" />	༦	lang}}	Thought(s)	Ideation	Mind
VII. This Seventh Consciousness, posited on the basis of straightforward cognition in combination with inferential cognition,Template:Refn is asserted, uncommonly, in Template:IAST.<ref name="Sparham" />	VII. Deluded awarenessTemplate:Refn	manas, Template:IAST,<ref name="Sparham" /> kliṣṭamanovijñāna,<ref>{{#invoke:citation/CS1|citation	CitationClass=web }}Template:Dead link</ref>	༧	lang}}	The eighth consciousness (which it grasps to as a self)<ref>Williams, Paul (2008). Mahayana Buddhism: The Doctrinal Foundations, Routledge, p. 97.</ref>	Disturbing emotion or attitude (Skt.: kleśa)Template:Refn	Mind
VIII. This Eighth Consciousness, posited on the basis of inferential cognition, is asserted, uncommonly, in Template:IAST.<ref name="Sparham" />	VIII. "Storehouse" or "repository" consciousness <ref name=":1">Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, pp 94-95.</ref>Template:Refn	ālāyavijñāna,<ref name="Sparham" /> Also known as the appropriating consciousness (ādānavijñāna), the basic consciousness (mūla-vijñāna), and the "mind which has all the seeds" (sarvabījakam cittam).<ref name=":1" />	༨	lang}}, {{#invoke:Lang|lang}}, {{#invoke:Lang|lang}}, or {{#invoke:Lang|lang}}	The surrounding world, the "receptacle" or "container" (bhājana) world <ref>Schmithausen, Lambert (1987). Ālayavijñāna: on the origin and the early development of a central concept of Yogācāra philosophy, Part I: Text, page 89. Tokyo, International Institute for Buddhist Studies, Studia Philologica Buddhica Monograph Series IVa.</ref>	Reflexive awarenessTemplate:Refn	Mind

Origins and development

Early Buddhist texts

The first five sense-consciousnesses along with the sixth consciousness are identified in the Suttapiṭaka, especially in the Sabbasutta,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Saṃyuttanikāya 35.23: Template:Quote

The early Buddhist texts speak of anusayā (Sanskrit: anuśayāḥ), the “underlying tendencies” or “latent dispositions” which keep beings caught in the circle of samsara. These potential tendencies are generally seen as unconscious processes which "lie beneath" our everyday consciousness, and according to Waldron "they represent the potential, the tendency, for cognitive and emotional afflictions (Pali: kilesā, Sanskrit: kleśāḥ) to arise".<ref name=":0">Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 33.</ref>

Sautrāntika and Theravāda theories

The Sautrāntika school of Buddhism, which relied closely on the sutras, developed a theory of seeds (bīja, 種子) in the mindstream (cittasaṃtāna, 心相續,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}Template:Dead link</ref> lit. "mind-character-continuity") to explain how karma and the latent dispositions continued throughout life and rebirth. This theory later developed into the alayavijñana view.<ref>Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 72-73.</ref>

The Theravāda theory of the bhavaṅga may also be a forerunner of the ālāyavijñana theory. Vasubandhu cites the bhavaṅgavijñāna of the Sinhalese school (Tāmraparṇīyanikāya) as a forerunner of the ālāyavijñāna. The Theravadin theory is also mentioned by Xuánzàng.<ref>L. Schmithausen. Ālayavijñāna: On the Origin and Early Development of a Central Concept of Yogācāra Philosophy, Tokyo, 1987, I, 7–8</ref>

Yogācāra

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} The texts of the Yogācāra school gives a detailed explanation of the workings of the mind and the way it constructs the reality we experience. It is "meant to be an explanation of experience, rather than a system of ontology".Template:Sfn The theory of the ālāyavijñana and the other consciousnesses developed out of a need to work out various issues in Buddhist Abhidharma thought. According to Lambert Schmithausen, the first mention of the concept occurs in the Yogācārabhumiśāstra, which posits a basal consciousness that contains seeds for future cognitive processes.<ref>Schmithausen, Lambert. Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogācāra Philosophy, International Institute for Buddhist Studies (1987), pp 12-14</ref> It is also described in the Saṃdhinirmocanasūtra and in the Mahāyānasaṃgraha of Asaṅga.

Vasubandhu is considered to be the systematizer of Yogācāra thought.Template:Sfn Vasubandhu used the concept of the six consciousnesses, on which he elaborated in the Triṃśikaikākārikā (Treatise in Thirty Stanzas).Template:Sfn

Vijñānāni

According to the traditional interpretation, Vasubandhu states that there are eight consciousnesses (vijñānāni, singular: vijñāna):

• Five sense-consciousnesses,
• Mind (perception),
• Manas (self-consciousness),Template:Sfn
• Storehouse-consciousness.Template:Sfn

According to Kalupahana, this classification of eight consciousnesses is based on a misunderstanding of Vasubandhu's Triṃśikaikākārikā by later adherents.Template:SfnTemplate:Refn

Ālayavijñāna

The ālayavijñāna (Japanese: 阿頼耶識 arayashiki, Vietnamese: A-lại-da thức), or the "All-encompassing foundation consciousness",<ref name="Berzin AEFC" /> forms the "base-consciousness" (mūlavijñāna) or "causal consciousness". According to the traditional interpretation, the other seven consciousnesses are "evolving" or "transforming" consciousnesses originating in this base-consciousness. The store-house consciousness accumulates all potential energy as seeds (bīja) for the mental (nāma) and physical (rūpa) manifestation of one's existence (nāmarūpa). It is the storehouse-consciousness which induces rebirth, causing the origination of a new existence.

Role

The ālayavijñāna is also described in the Saṃdhinirmocanasūtra as the "mind which has all the seeds" (sarvabījakam cittam) which enters the womb and develops based on two forms of appropriation or attachment (upādāna); to the material sense faculties, and to predispositions (vāsanāḥ) towards conceptual proliferations (prapañca).<ref name="auto1">Waldron, William S. How Innovative is ALAYAVIJÑANA</ref> The Saṃdhinirmocanasūtra also defines it in varying ways:

This consciousness is also called the appropriating consciousness ("adana-vijñana") because the body is grasped and appropriated by it.

It is also called the "alaya-vijñana" because it dwells in and attaches to this body in a common destiny ("ekayogakṣema-arthena").

It is also called mind ("citta") because it is heaped up and accumulated by [the six cognitive objects, i.e.:] visual forms, sounds, smells, flavors, tangibles and dharmas.<ref name="auto1"/>

In a seemingly innovative move, the Saṃdhinirmocanasūtra states that the alayavijñana is always active subliminally and occurs simultaneously with, "supported by and depending upon" the six sense consciousnesses.<ref name="auto"/>

According to Asanga's Mahāyānasaṃgraha, the alayavijñana is taught by other Buddhist schools by different names. He states that the alaya is what the Mahasamghikas call the “root-consciousness” (mulavijñana), what the Mahīśāsakas call “the aggregate which lasts as long as samsara” (asaṃsārikaskandha) and what the Sthaviras call the bhavaṅga.<ref>Waldron, William S. The Buddhist Unconscious: The Alaya-vijñana in the context of Indian Buddhist Thought. Routledge Critical Studies in Buddhism, 2003, page 131.</ref>

Rebirth and purification

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

According to Yogācāra teachings, the seeds stored in the store consciousness of sentient beings are not pure.Template:Refn

The store consciousness, while being originally immaculate in itself, contains a "mysterious mixture of purity and defilement, good and evil". Because of this mixture the transformation of consciousness from defilement to purity can take place and awakening is possible.<ref>The Lankavatara Sutra, A Mahayana Text, Suzuki's introduction at p. xxvi, available online: [1].</ref>

Through the process of purification the dharma practitioner can become an Arhat, when the four defilements of the mental functionsTemplate:Refn of the manas-consciousness are purified.Template:RefnTemplate:Refn

Tathagata-garbha thought

According to the Laṅkāvatārasūtra and the schools of Chan and Zen Buddhism, the ālāyavijñāna is identical with the tathāgatagarbhaTemplate:Refn, and is fundamentally pure.<ref>Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press 1989, pages 96-97.</ref>

The equation of ālāyavijñāna and tathāgatagarbha was contested. It was seen as "something akin to the Hindu notions of ātman (permanent, invariant self) and Template:IAST (primordial substrative nature from which all mental, emotional and physical things evolve)." According to Lusthaus, the critique led by the end of the eighth century to the rise of the logico-epistemic tradition of Yogācāra and a hybrid school combining Tathāgatagarbha thought with basic Yogācāra doctrines:<ref name=Lusthaus />

Transformations of consciousness

The traditional interpretation of the eight consciousnesses may be discarded on the ground of a reinterpretation of Vasubandhu's works. According to Kalupahana, instead of positing such an consciousnesses, the Triṃśikaikākārikā describes the transformations of this consciousness: Template:Quote

These transformations are threefold:Template:Sfn Template:Quote

The first transformation results in the ālāya: Template:Quote

The ālāyavijñāna therefore is not an eighth consciousness, but the resultant of the transformation of consciousness: Template:Quote

The second transformation is manana, self-consciousness or "Self-view, self-confusion, self-esteem and self-love".Template:Sfn According to the Lankavatara and later interpreters it is the seventh consciousness.Template:Sfn It is "thinking" about the various perceptions occurring in the stream of consciousness".Template:Sfn The alaya is defiled by this self-interest; Template:Quote

The third transformation is viṣayavijñapti, the "concept of the object".Template:Sfn In this transformation the concept of objects is created. By creating these concepts human beings become "susceptible to grasping after the object":Template:Sfn Template:Quote

A similar perspective is give by Walpola Rahula. According to Walpola Rahula, all the elements of the Yogācāra storehouse-consciousness are already found in the Pāli Canon.<ref>Padmasiri De Silva, Robert Henry Thouless, Buddhist and Freudian Psychology. Third revised edition published by NUS Press, 1992 page 66.</ref> He writes that the three layers of the mind (citta, manas, and vijñāna) as presented by Asaṅga are also mentioned in the Pāli Canon: Template:Quote

Understanding in Buddhism

China

File:性命圭旨 八識歸元圖.png

Eight Consciousnesses Return to the Origin 八識歸元圖, 1615 Xingming guizhi

Fǎxiàng and Huayan

According to Thomas McEvilley, although Vasubandhu had postulated numerous ālāya-vijñāna-s, a separate one for each individual person in the parakalpita,Template:Refn this multiplicity was later eliminated in the Fǎxiàng and Huayan metaphysics.Template:Refn These schools inculcated instead the doctrine of a single universal and eternal ālaya-vijñāna. This exalted enstatement of the ālāyavijñāna is described in the Fǎxiàng as "primordial unity".<ref>Template:Cite book</ref>

Thomas McEvilley further argues that the presentation of the three natures by Vasubandhu is consistent with the Neo-platonist views of Plotinus and his universal 'One', 'Mind', and 'Soul'.<ref>Template:Cite book</ref>

Chán

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

Korea

The Interpenetration (通達) and Essence-Function (體用) of Wonhyo (元曉) is described in the Treatise on Awakening Mahāyāna Faith (大乘起信論, Mahāyānaśraddhotpādaśāstra, AMF in the excerpt below): Template:Quote

See also

• Brahmavihara
• Doctrine of Consciousness-Only
• Mindstream
• Thirty Verses on Consciousness-only
• Three kinds of objects
• Anatta in the Tathagatagarbha Sutras

Sources

• Template:Citation
• Template:Citation
• Norbu, Namkhai (2001). The Precious Vase: Instructions on the Base of Santi Maha Sangha. Shang Shung Edizioni. Second revised edition. (Translated from the Tibetan, edited and annotated by Adriano Clemente with the help of the author. Translated from Italian into English by Andy Lukianowicz.)
• Epstein, Ronald (undated). Verses Delineating the Eight Consciousnesses . A translation and explanation of the "Verses Delineating the Eight Consciousnesses by Tripitaka Master Hsuan-Tsang of the Tang Dynasty.

Further reading

• Schmithausen, Lambert (1987). Ālayavijñāna. On the Origin and Early Development of a Central Concept of Yogācāra Philosophy. 2 vols. Studia Philologica Buddhica, Monograph Series, 4a and 4b, Tokyo.
• Waldron, William, S. (2003). The Buddhist Unconscious: The ālāyavijñāna in the Context of Indian Buddhist Thought, London, RoutledgeCurzon.

External links

• Alayavijnana – Storehouse Consciousness, Walpola Rahula, not dated; quotes the Pali Canon's use of alaya and compares the Mahayana asrayaparavrtti and bijaparavrtti with Nikaya Buddhism's alayasamugghata, the "uprooting of alaya, and khinabija, one whose "seeds of defilement are destroyed".
• Eightfold Path of Buddha
• Verses Delineating the Eight Consciousnesses
• Waldron, William S. (1995). How Innovative is the Ālayavijñāna? The ālayavijñāna in the context of canonical and Abhidharma vijñāna theory.