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3. The Mahayana Doctrine of Dharmalaksana.3
This doctrine tells us that from time immemorial all sentient beings
naturally have eight different Vijñanas4 and the
eighth, Alaya-vijñana,1 is the origin of them. (That is), the Alaya
suddenly brings forth the 'seeds'2 of living beings and of the world in
which they live, and through transformation gives rise to the seven Vijñanas.
Each of them causes external objects on which it acts to take form and appear.
In reality there is nothing externally existent. How, then, does Alaya give
rise to them through transformation? Because, as this doctrine tells us, we
habitually form the erroneous idea that Atman and external objects exist in
reality, and it acts upon Alaya and leaves its impressions3 there.
Consequently, when Vijñanas are awakened, these impressions (or the seed-ideas)
transform and present themselves (before the mind's eye) Atman and external
objects.
Then the sixth and the seventh' Vijñana veiled with Avidya, dwelling on
them, mistake them for real Atman and the real external objects. This (error)
may be compared with one diseased' in the eye, who imagines that
he sees various things (floating in the air) on account of his illness; or
with a dreamer1 whose fanciful thoughts assume various forms of
external objects, and present themselves before him. While in the dream he
fancies that there exist external objects in reality, but on awakening he finds
that they are nothing other than the transformation of his dreaming thoughts.
So are our lives. They are no other than the transformation of the Vijñanas;
but in consequence of illusion, we take them for the Atman and external objects
existing in reality. From these erroneous ideas arise delusive thoughts that
lead to the production of Karma; hence the round-of rebirth to time without
end.2 When we understand these reasons, we can realize the fact that
our lives are nothing but transformations of the Vijñanas, and that the
(eighth) Vijñana is the origin.3
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