Yogācārabhūmi-śāstra, Volume 51

Original Text: "Moreover, as previously stated, Manas constantly operates in conjunction with the ālaya-vijñāna until it is severed. It should be understood that it is perpetually associated with four innate, spontaneously arising afflictions simultaneously. These are: satkāya-dṛṣṭi (view of self-existence), asmimāna (self-conceit), ātma-sneha (self-love), and avidyā (ignorance). These four afflictions, whether in a state of meditative concentration (dhyāna) or non-concentration, should be understood as constantly operating and not conflicting with wholesome states. They possess an obscured and non-defined nature."

Explanation: This passage is the original text from the Yogācārabhūmi-Śāstra. Many people misunderstand it. They all believe that Manas (the mental faculty) has only these four afflictions: self-view, self-love, self-conceit, and ignorance – meaning four affliction mental factors. However, the original text does not mean this. Even if it did mean this, ignorance alone encompasses all afflictions, meaning the Manas of ordinary beings possesses all afflictions.

The meaning here is that Manas operates constantly and perpetually together with these four afflictions, never separating even for an instant. "Constant operation" (恒行) means perpetual and uninterrupted functioning. Manas also has affliction mental factors that do not operate constantly; they are not always co-functioning with Manas every moment, but arise occasionally and are not perpetually present. Apart from these four afflictions, all others are non-constant afflictions. Thus, the affliction mental factors of Manas are divided into two parts: one part is constantly present and manifesting, while the other part occasionally accompanies Manas when it manifests.

Manas possesses the affliction of ignorance, and ignorance includes all afflictions. All afflictions belong to the afflictions of Manas. It is the afflictions of Manas that trigger the afflictions of consciousness (mano-vijñāna), leading to the creation of all karmic actions involving afflictions. To truly eradicate afflictions, one must eradicate the afflictions of Manas; only then is it ultimate eradication. If Manas lacks a particular affliction, then there is no need to eradicate it, and spiritual practice involves fewer troubles and obstacles.

Whether consciousness has afflictions or not is irrelevant, because consciousness is a perishable dharma. As soon as consciousness ceases, its afflictions disappear, leaving only Manas. As long as Manas is free from afflictions, sentient beings will not experience the cycle of birth and death. If Manas has afflictions, the cycle of birth and death is unavoidable. Why do countless people insist on focusing excessively on consciousness? It is because these people can only understand consciousness somewhat; they fundamentally do not understand Manas, let alone observe the mental activities of Manas. Consequently, discussions about consciousness are ubiquitous, and sentient beings are pitifully misled.

These four afflictions constantly operate and manifest at all times in the state of an ordinary being, never severed. Other afflictions come and go. After severing the self-view (sakkāya-diṭṭhi), the affliction of self-view is gone, but the other three afflictions continue to operate constantly. After attaining the fourth fruit (Arhatship), all four afflictions disappear completely, the mind becomes pure, and there are no longer any constantly operating afflictions (excluding the ignorance related to Mahayana). However, habits (vāsanā) remain; they just don't operate constantly. The six fundamental afflictions are like the trunk of a tree, while the twenty subsidiary afflictions are like the branches and leaves. Once the trunk falls, the branches and leaves will soon wither and vanish entirely.

The affliction of ignorance in Manas encompasses all afflictions. Among these, the affliction of hatred (dveṣa) cannot operate constantly; it arises intermittently. If hatred operated constantly, the consequences would be unimaginable. Neither oneself nor others could endure it. The poison of hatred would soon destroy the physical body, life would not last long, and all surrounding people would experience boundless suffering without any joy. Here, it is not specifically stated whether Manas has the affliction of hatred, but Manas absolutely possesses it. If it didn't, we wouldn't need to practice to eradicate the affliction of hatred. It doesn't matter if consciousness has hatred; consciousness is always ceasing, and once it ceases, the afflictions are gone. It would be excellent if only Manas were free from hatred. But the facts are not like this.

The language in the Yogācārabhūmi-Śāstra is extremely concise. Fully penetrating its meaning is very difficult; it requires both literary skill and realization from practice; the combination of both is necessary. Truly relying on the Dharma means relying on facts. As long as something is factual, it will eventually overcome all statements inconsistent with the facts, revealing the power of truth. Even the Dharma spoken by the Buddha must be personally observed and verified to see if it is indeed so. All Dharma spoken by the Buddha ultimately requires us to personally realize it completely to attain Buddhahood. Without personally realizing and proving it, one cannot attain the corresponding wisdom. Merely reciting the Buddha's words does not solve the problem; what the Buddha said cannot represent our own realization. At the end of spiritual practice, one must rely entirely on the complete truth of reality; not even relying on the Buddha. The Dharma spoken by the Buddha must all be personally realized; only after complete realization can one be considered to have achieved ultimate spiritual accomplishment.

The Dharma spoken by the Buddha in the Sahā world is only equivalent to the amount of dirt under a fingernail. The Dharma not spoken is as vast as the earth's soil. We must study, personally realize, and know the truth of all Dharma. And this truth cannot be obtained by relying on others; it must be personally realized.

This passage from the Yogācārabhūmi-Śāstra has another important meaning. The text states that the four afflictions – self-view, self-love, self-conceit, and ignorance – constantly operate whether in a state of meditative concentration or not. Although they operate constantly, they do not conflict with the eleven wholesome mental factors. This means that Manas possesses both affliction mental factors and wholesome mental factors simultaneously; their existence and operation do not conflict. Here, the Yogācārabhūmi-Śāstra states that Manas is associated with the eleven wholesome mental factors. However, some Bodhisattva treatises state that Manas is not associated with wholesome mental factors. The two treatises conflict. Naturally, Maitreya Bodhisattva's Yogācārabhūmi-Śāstra should be based on and take precedence.