Stefan Anacker translation

Translation by Stefan Anacker (from Seven Works of Vasubandhu by Stefan Anacker, 1984) 

1. The metaphors of “self” and “events” which develop in so many different ways take place in the transformation of consciousness: and this transformation is of three kinds.

2. Maturation, that called “always reflecting”, and the perception of sense objects.
   Among these, “maturation” is that called “the store-consciousness” which has all the seeds.

3. Its appropriations, states, and perceptions are not fully conscious,
   Yet it is always endowed with contacts, mental attentions, feelings, cognitions, and volitions

4. And whenever it arises, so do contact and the others.
   But it doesn’t exist in a saintly state, or in the attainment of cessation, or even in a supermundane path
   .
5. Its de-volvement takes place in a saintly state: Dependent on it there develops
   a consciousness called “manas”, having it* as it object-of-consciousness, and having the nature of always reflecting.
   .
6. It is always conjoined with four afflictions, obstructed-but-indeterminate,
   known as view of self, confusion of self, pride of self, and love of self.
   .
7. And wherever it arises, so do contact and the others. But it doesn’t exist in a saintly state, or in the attainment of cessation, or even in a supermundane path.
   .
8. This is the second transformation. The third is the apprehension of sense-objects of six times : it is either beneficial or unbeneficial or both.
   .
9. It is always connected with sarvatragas, and sometimes with factors that arise specifically, with beneficial events associated with citta, afflictions, and secondary afflictions : its feelings are of three kinds.
   .
10. The first are contact, etc : those arising specifically are zest, confidence, memory, concentration, and insight.
    .
11. The beneficical are faith, inner shame, dread of blame, the three starting with lack of greed, vigor, tranquillity, carefulness, and non-harming.
    .
12. The afflictions are attachment, aversion and confusion, pride, views and doubts.
    The secondary afflictions are anger, malice, hypocrisy, maliciousness, envy, selfishness,
    .
13. Deceitfulness, guile, mischievous exuberance, desire to harm, lack of shame, lack of dread of blame, mental fogginess, excitedness, lack of faith, sloth, carelessness, loss of mindfulness,
    .
14. Distractedness, lack of recognition, regret, and torpor, initial mental application, and subsequent discursive though: the last two pairs are of two kinds.
    .
15. In the root consciousness, the arising of the other fives takes place according to the conditions, either all together or not, just like waves in water.
    .
16. The co-arising of a mental consciousness takes place always except in a non-cognitional state, or in the two attainments, or in torpor, or fainting, or in a state without citta.
    .
17. This transformation of consciousness is a discrimination, and as it is discriminated, it does not exist, and so everything is perception only.
    .
18. Consciousness is only all the seeds, and transformation takes place in such and such a way, according to reciprocal influence, by which such and such a type of discrimination may arise.
    .
19. The residual impression of actions, along with the residual impressions of a “dual” apprehension, cause another maturation (of seeds) to occur, where the former maturation has been exhausted.
    .
20. Whatever range of events is discriminated by whatever discrimination, it is just the constructed own-being, and it isn’t really to be found. ―
    .
21. The interdependent own-being, on the other hand, is the discrimination which arises from conditions, and the fulfilled is its [the interdependent’s] state of being separated always from the former [the constructed].
    .
22. So it is to be spoken of as neither exactly different nor non-different from the interdependent, just like impermanence, etc, for when one isn’t seen, the other is.
    .
23. The absence of own-being through its character itself, but the second because of its non-independence, and the third is for absence of own-being.
    .
24. The first is without own-being through its character itself but the second because of its non-independence, and the third is absence of own being.
    .
25. It is the ultimate truth of all events, and so it is “Suchness”, too, since it is just so all of the time, and it’s just perception only.
    .
26. As long as consciousness is not situated within perception-only, the residues of a “dual” apprehension will not come to an end.
    .
27. And so even with the consciousness: “All this is perception only”, because this also involves an apprehension, for whatever makes something stop in front of it isn’t situated in “this-only”.
    .
28. When consciousness does not apprehend any object-of-consciousness, it’s situated in “consciousness only” for with the non-being of an object apprehended, there is no apprehension of it.
    .
29. It is without citta, without apprehension, and it is supermundane knowledge; It is revolution at the basis, the ending of two kinds of susceptibility to harm.
    .
30. It is the inconceivable, beneficial, constant Ground, not liable to affliction, bliss, and the liberation-body called the Dharma-body of the Sage.

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