Temple Of Dawn (18 page)
Authors: Yukio Mishima
With every rainy season, the rivers in Bangkok overflowed, the divisions between road and river, river and rice paddies immediately vanished. Roads became streams, and rivers boulevards. It was surely not an unusual event, even in the mind of a child, that a flood of dreams should invade reality, that past and future, breaking their dikes, should overflow into this world. The green spears of rice plants peeked out of the flooded paddies, and the waters of river and paddy were both bathed in the same sun, both reflected the same masses of summer clouds.
Similarly, a flood of past and future might have occurred subconsciously in the mind of Princess Moonlight, and the isolated phenomena of this world, like islands dotting the vast stretch of water clearly reflecting the moon after the rains, might be the more difficult of the two to believe. The embankments had been broken down and all divisions had disappeared. The past had begun to speak freely.
18
HONDA NOW FELT
that he could easily return to the Yuishiki theory that had so puzzled him in his youth. He could grasp the system of Mahayana Buddhism that was like some magnificent cathedral now that he had the help of the lovely enigma he had left behind in Bangkok.
Nevertheless, the Yuishiki doctrine was a dazzlingly lofty religio-philosophic structure by which Buddhism, once it had denied atman and soul, provided a most precise and meticulous explanation of the theoretical difficulties concerning the migrating body in rebirth and reincarnation. Like the Temple of Dawn in Bangkok, this consummately complex philosophical achievement pierced the vast expanse of the blue morning sky, which, in that mysterious time before sunrise, was filled with cooling winds and glimmering light.
The contradiction between samsara and
anatman
, a dilemma unresolved for many centuries, was finally explained by Yuishiki doctrine. What body recurs from life to life? What body is liberated in the Pure Land paradise? What can it be?
anatman
, a dilemma unresolved for many centuries, was finally explained by Yuishiki doctrine. What body recurs from life to life? What body is liberated in the Pure Land paradise? What can it be?
To begin with, the Sanskrit word for Yuishiki,
vijnaptimatrata
, “consciousness only,” was used in India for the first time by Asanga. Asanga’s life was already half shrouded in legend by the time his name became known in China at the beginning of the sixth century through the
Chin kang hsien lun
, or “Treatise of Vajrarishi.” The Yuishiki theory originated in the Mahayana Abhidharma sutras, and as we shall see, one
gatha
, or “verse,” in these writings constitutes the core of Yuishiki ideas. Asanga systematized Yuishiki principles in his main work the
Mahayanasamparigraha shastra
, “A Collection of Mahayana Treatises.” It is pertinent to note that Abhidharma is a Sanskrit word indicating the last of the tripartite Buddhist canon comprising sutras, rules, and scholastic treatises and is practically synonymous with scholastic treatises.
vijnaptimatrata
, “consciousness only,” was used in India for the first time by Asanga. Asanga’s life was already half shrouded in legend by the time his name became known in China at the beginning of the sixth century through the
Chin kang hsien lun
, or “Treatise of Vajrarishi.” The Yuishiki theory originated in the Mahayana Abhidharma sutras, and as we shall see, one
gatha
, or “verse,” in these writings constitutes the core of Yuishiki ideas. Asanga systematized Yuishiki principles in his main work the
Mahayanasamparigraha shastra
, “A Collection of Mahayana Treatises.” It is pertinent to note that Abhidharma is a Sanskrit word indicating the last of the tripartite Buddhist canon comprising sutras, rules, and scholastic treatises and is practically synonymous with scholastic treatises.
Ordinarily we function in life through the mental operation of the so-called six senses: sight, hearing, smell, taste, touch, and mind. But the Yuishiki school established a seventh sense,
manas
, which in its widest import applies to all mental powers that perceive self and individual identity. But it does not stop there. It further advocates the concept of
alayavijnana
, “the ultimate consciousness.” Translated by “storehouse consciousness” in Chinese,
alaya
stores away all “seeds” of the phenomenal world.
manas
, which in its widest import applies to all mental powers that perceive self and individual identity. But it does not stop there. It further advocates the concept of
alayavijnana
, “the ultimate consciousness.” Translated by “storehouse consciousness” in Chinese,
alaya
stores away all “seeds” of the phenomenal world.
Life is active.
Alaya
consciousness functions. This consciousness is the fruit of all rewards, and it stores all seeds that are the results of all activity. Thus that one is living indicates that
alaya
is active.
Alaya
consciousness functions. This consciousness is the fruit of all rewards, and it stores all seeds that are the results of all activity. Thus that one is living indicates that
alaya
is active.
This consciousness is in constant flux like a foaming white waterfall. While the cascade is always visible to our eyes, the water is not the same from minute to minute. New water incessantly pours by, streaming and surging, sending up its misty vapors.
Vasubandhu expatiated on Asanga’s theory, and in his
Trimshikavi jnaptikarika
, or the “Thirty Eulogies to Yuishiki,” stated: “Everything is in constant flux like a torrent.” This was one sentence that the twenty-year-old Honda had heard from the lips of the old Abbess of the Gesshu Temple and had kept locked in his heart, though he had not been quite himself at the time because of Kiyoaki.
Trimshikavi jnaptikarika
, or the “Thirty Eulogies to Yuishiki,” stated: “Everything is in constant flux like a torrent.” This was one sentence that the twenty-year-old Honda had heard from the lips of the old Abbess of the Gesshu Temple and had kept locked in his heart, though he had not been quite himself at the time because of Kiyoaki.
Furthermore, this thought was connected with his trip to India, with the memory of the two waterfalls plunging precipitously into the Wagora at Ajanta, of the streams which had struck his eyes the moment he stepped out of the
vihara
that he felt someone had just left.
vihara
that he felt someone had just left.
And in those probably final and ultimate falls at Ajanta reflected a mirror image of the Sanko waterfall at Mount Miwa where Honda had met Isao for the first time and of the cascade in the Matsugae garden where he had encountered the old Abbess.
Now
alaya
consciousness is implanted by all seeds of all results. Not only the results of the seven senses we have already spoken of and their activity during life, not only the results of mental activities, but also the seeds of physical phenomena that are the objects of such mental activities are implanted in it. Implanting the seeds into the consciousness is called “perfuming,” in a manner similar to the way incense permeates clothing, the process being referred to as
shuji kunju
, or “seed perfuming.”
alaya
consciousness is implanted by all seeds of all results. Not only the results of the seven senses we have already spoken of and their activity during life, not only the results of mental activities, but also the seeds of physical phenomena that are the objects of such mental activities are implanted in it. Implanting the seeds into the consciousness is called “perfuming,” in a manner similar to the way incense permeates clothing, the process being referred to as
shuji kunju
, or “seed perfuming.”
The process of reasoning will differ depending on whether one regards this
alaya
consciousness as pure and neutral or otherwise. If it is assumed to be neutral, then the power which generates samsara and reincarnation must be an external, karmic force. All temptations, all things that exist in the external world, or all illusions of the senses from the first through the seventh constantly exert influence on the
alaya
through the power of karma.
alaya
consciousness as pure and neutral or otherwise. If it is assumed to be neutral, then the power which generates samsara and reincarnation must be an external, karmic force. All temptations, all things that exist in the external world, or all illusions of the senses from the first through the seventh constantly exert influence on the
alaya
through the power of karma.
According to the doctrine of Yuishiki the seeds of karmic power—karmic seeds—are indirect causes, or “auxiliary karma,” and the
alaya
consciousness itself is both the migrating body and generative power of samsara and reincarnation. Asanga claimed that this idea would eventually lead to the logical conclusion that
alaya
consciousness itself was not completely pure, that, being a mixture of water and milk, as it were, its adulterated ingredients generated the world of illusion while the pure part brought enlightenment. The karmic seeds of good and evil it contains will materialize in the future according as they are the reward for good or bad acts in the past. This is the difference between the doctrines of the Yuishiki and the Kusha schools, for the latter stresses the external power of karma. Yuishiki developed its unique concept of the world structure based on the idea that the seeds of the
alaya
consciousness generate this consciousness and form natural law (like causes produce like effects) and that these seeds by means of karmic seeds produce moral law (different causes produce different effects).
alaya
consciousness itself is both the migrating body and generative power of samsara and reincarnation. Asanga claimed that this idea would eventually lead to the logical conclusion that
alaya
consciousness itself was not completely pure, that, being a mixture of water and milk, as it were, its adulterated ingredients generated the world of illusion while the pure part brought enlightenment. The karmic seeds of good and evil it contains will materialize in the future according as they are the reward for good or bad acts in the past. This is the difference between the doctrines of the Yuishiki and the Kusha schools, for the latter stresses the external power of karma. Yuishiki developed its unique concept of the world structure based on the idea that the seeds of the
alaya
consciousness generate this consciousness and form natural law (like causes produce like effects) and that these seeds by means of karmic seeds produce moral law (different causes produce different effects).
Alaya
consciousness is thus the fruit of sentient beings’ retribution and the fundamental cause of all existence. For example, the materializing of a man’s
alaya
consciousness means simply the existence of that man.
consciousness is thus the fruit of sentient beings’ retribution and the fundamental cause of all existence. For example, the materializing of a man’s
alaya
consciousness means simply the existence of that man.
Thus,
alaya
consciousness makes the delusions of the world in which we live. The roots of all knowledge, embracing all objects of perception, make these objects materialize. The world is composed of the physical body and its Five Roots,
∗
the natural or material world, and “seeds,” that is, the energy that makes all mind and matter materialize. The self, which we tenaciously think of as being our actuality, and the soul, which we presume to continue to exist after death—both are born from the
alaya
consciousness, which is the creator of all phenomena, and therefore both return to this consciousness; all is reduced to ideation.
alaya
consciousness makes the delusions of the world in which we live. The roots of all knowledge, embracing all objects of perception, make these objects materialize. The world is composed of the physical body and its Five Roots,
the natural or material world, and “seeds,” that is, the energy that makes all mind and matter materialize. The self, which we tenaciously think of as being our actuality, and the soul, which we presume to continue to exist after death—both are born from the
alaya
consciousness, which is the creator of all phenomena, and therefore both return to this consciousness; all is reduced to ideation.
Yet according to the term
yuishiki
, “consciousness only,” if we think of an object as actually existing in the world and assume all to be merely the product of ideation then we are confusing atman with
alaya
consciousness. For atman under given conditions is a constant entity, but
alaya
consciousness is a ceaseless “flow of selflessness.”
yuishiki
, “consciousness only,” if we think of an object as actually existing in the world and assume all to be merely the product of ideation then we are confusing atman with
alaya
consciousness. For atman under given conditions is a constant entity, but
alaya
consciousness is a ceaseless “flow of selflessness.”
In his
Mahayanasamparigraha shastra
, Asanga defines three kinds of “perfuming” pertaining to those seeds which cause the world of illusion to materialize after being perfumed by the
alaya
consciousness.
Mahayanasamparigraha shastra
, Asanga defines three kinds of “perfuming” pertaining to those seeds which cause the world of illusion to materialize after being perfumed by the
alaya
consciousness.
The first is the seed of name.
For instance, when we say that a rose is a beautiful flower, the designation “rose” distinguishes it from other flowers. In order to ascertain how beautiful it is, we go up to a rose and take cognizance of how different it is from other blooms. The rose first appears as “name”; the concept gives rise to imagination, and when imagination comes into contact with the real object, its fragrance, color, and shape are stored away in memory. Or it is possible that the beauty of a flower we have seen without knowing its name has moved us to desire further information about it; on hearing the name “rose” we conceptualize it. Thus we learn meanings, names, words, and their objects, as well as the relationships among them. All things we learn are not necessarily beautiful names nor always accurate meanings, but everything we acquire by perception and thought has been since time immemorial stored away in memory and brings forth worldly phenomena.
The second seed is that of attachment to self.
When the seventh of the eight consciousnesses,
manas
, gives rise in the
alaya
consciousness to egotism with its differentiation between self and others, that egotism insists on an absolute individual self; by eventually moving the other six consciousnesses it produces a series of “perfumings of self.” Honda could not but think that both the formation of so-called consciousness of self in modern times as well as the fallacy of egotistic philosophy found their origins in the second seed.
manas
, gives rise in the
alaya
consciousness to egotism with its differentiation between self and others, that egotism insists on an absolute individual self; by eventually moving the other six consciousnesses it produces a series of “perfumings of self.” Honda could not but think that both the formation of so-called consciousness of self in modern times as well as the fallacy of egotistic philosophy found their origins in the second seed.
The third is the seed of the
trailokya
.
trailokya
.
Trailokya
means the “three worlds” and signifies the entire world of illusion consisting of sensuous desire, form, and the formlessness of pure spirit.
Lokya
represents cause. This seed, which is the cause of the three worlds of suffering and delusion, is the seed of karma itself. The difference of fates, the partiality of fortune and misfortune depend on the merit and demerit found in this seed.
means the “three worlds” and signifies the entire world of illusion consisting of sensuous desire, form, and the formlessness of pure spirit.
Lokya
represents cause. This seed, which is the cause of the three worlds of suffering and delusion, is the seed of karma itself. The difference of fates, the partiality of fortune and misfortune depend on the merit and demerit found in this seed.
Thus it was clear that what migrated in samsara and reincarnation, what passed from one life to the next was the vast flow of selflessness of the
alaya
consciousness.
alaya
consciousness.
19
BUT THE MORE
Honda learned about Yuishiki theory, the more he had to know how
alaya
consciousness caused the phenomenal world to appear. For according to Yuishiki concepts, cause and effect dependent on
alaya
occurred simultaneously at a given instant, and yet alternately. For Honda, who could think of cause and effect only in terms of time sequence, this idea of simultaneous, yet alternating causes and effects of the
alaya
consciousness and the phenomenal world was exceedingly difficult to grasp. Yet it was clear that in this concept lay the basic difference between the interpretation of the universe by all of Mahayana (including the Yuishiki school) and that of Hinayana Buddhism.
The world of Theravada Buddhism was like the rainy season in Bangkok when the river, rice paddies, and fields presented an unbroken, limitless expanse. The monsoon floods now must have occurred in the past too and would occur in the future as well. The phoenix tree with its vermilion flowers blooming in the garden was there yesterday and therefore would doubtless be there tomorrow. If it was certain that existence went on, say, even after Honda’s death, similarly his past would certainly continue smoothly into the future in repeated reincarnations. Unquestioning acceptance of the world as it was, the natural tropical docility so like the land which accepted the floods, was characteristic of Theravadins. They teach that our existence continues from the past, through the present, to the future; past, present, and future resemble the vast brown waters of a river bordered by mangroves with their aerial roots, its flow heavy and Ianquid. The doctrine is called the theory of constant existence in past, present, and future.
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