V. Analysis of States of Consciousness in the Tradition of Zen
7:19 AM Posted In Yogic Experience of States of Consciousness Edit ThisAcarya Vasubandhu in his Trimsikavijnapati-karika describes the turiya state of consciousness as the fifth stage of attainment of final realisation – bodhi, which means abiding in anuttarasamyaksambodhi – supreme enlightenment. A yogi gets out of veils and attains complete enlightenment and is capable of striving for transformation of all sentient beings until the end. The verse states:
"Such pure dhatu is unimaginable, good and eternal. It is a state of bliss, an emancipated body, called the famous law of the great sakyamuni." (Vasubandhu's Trimsikavijnapti-karika, Verse 30).
This is called pure dhatu (anasravadhatu) because it destroys all evils or defilements; is not a sphere where vices and passions can attach themselves; by nature it is immaculate (suddha) and is complete and luminous, sublime and infinite. The Mahabuddha possessed of supreme qualities of muni (silence) is called Mahamuni. This svabhavikakaya (pure dharmadhatu) is absolutely real, eternal, blissful, supreme and pure. It is free from all impurities and is the support of all that is good and is possessed of unconditioned qualities; hence it has neither the characteristics nor the activity of rupa, citta and caitta. It is for the personal benefit because it is peaceful, blissful. It is also for the benefit of others because it is the sovereign condition which causes the sentient beings to obtain well-being and happiness.
It further adds that consciousness is exclusively internal while objects are both internal and external. Apprehending that people may admit the reality of the external objects, Buddha, therefore, teaches vijnaptimatrata. Since the ordinary human being misunderstands and becomes attached to artha, and produces klesas and karman. He is sunk in the samsara and exercises efforts to obtain deliverance by the contemplation the mind. Therefore, Buddha teaches vijnaptimatrata to help them to attain liberation from samsara by contemplation of mind and it does not mean that internal objects are absolutely non-existent like the external objects are. Therefore, it recognises only consciousness itself. Internal objects have consciousness itself as their essential nature. Tathata is the real nature of consciousness and therefore, there is no dharma outside consciousness.
"Such pure dhatu is unimaginable, good and eternal. It is a state of bliss, an emancipated body, called the famous law of the great sakyamuni." (Vasubandhu's Trimsikavijnapti-karika, Verse 30).
This is called pure dhatu (anasravadhatu) because it destroys all evils or defilements; is not a sphere where vices and passions can attach themselves; by nature it is immaculate (suddha) and is complete and luminous, sublime and infinite. The Mahabuddha possessed of supreme qualities of muni (silence) is called Mahamuni. This svabhavikakaya (pure dharmadhatu) is absolutely real, eternal, blissful, supreme and pure. It is free from all impurities and is the support of all that is good and is possessed of unconditioned qualities; hence it has neither the characteristics nor the activity of rupa, citta and caitta. It is for the personal benefit because it is peaceful, blissful. It is also for the benefit of others because it is the sovereign condition which causes the sentient beings to obtain well-being and happiness.
It further adds that consciousness is exclusively internal while objects are both internal and external. Apprehending that people may admit the reality of the external objects, Buddha, therefore, teaches vijnaptimatrata. Since the ordinary human being misunderstands and becomes attached to artha, and produces klesas and karman. He is sunk in the samsara and exercises efforts to obtain deliverance by the contemplation the mind. Therefore, Buddha teaches vijnaptimatrata to help them to attain liberation from samsara by contemplation of mind and it does not mean that internal objects are absolutely non-existent like the external objects are. Therefore, it recognises only consciousness itself. Internal objects have consciousness itself as their essential nature. Tathata is the real nature of consciousness and therefore, there is no dharma outside consciousness.
To Be Concluded...
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