‘If this is how the relationship between karmic actions and results is posited, when it is stated in the Descent Onto Lanka1
that the substrate consciousness is the basis of all the unlimited particular potentials, containing the seeds that cause the production of all things, like the ocean is for the waves, can this then be something utterly unproduced in every respect?’
That is not how it is, because the statements presenting this as something existent were given in order to instruct disciples. It should be understood that it is as an approximation of the nature of all things that what is in fact emptiness is described with the term substrate consciousness. Not only is the substrate consciousness then existent, but the person too exists – such statements of their existence are given in order to nurture individuals who need to be trained. It was for instance stated:
O mendicants. The five aggregates are the burden. The carrier of the burden is the person.2
To some it was taught that there are only the aggregates; and terms such as mind, mentation and consciousness were used when explaining that, ‘By immersing oneself with faith, moral discipline and so forth, one will improve, and in future lives take rebirth in the higher realms.’ But all such teachings were given with intentional ambiguity.
If one wonders what the intention behind them was, it is said:
And so, for those who are not able to
Accommodate the most profound of views,
He taught a substrate, that the person does
Exist, that aggregates alone exist. (6.43)
The kinds of students who have previously had prolonged exposure to misguided (tīrthika) views will struggle to assimilate the profound nature of things (dharmatā), and become frightened when hearing statements such as, ‘I am not, nor will I be ….’3
When from the very outset they relate to the instructions of the Teacher like they would the edge of a precipice, backing away from it, they will not accomplish the supreme goal. By initially presenting them with such topics as the substrate consciousness, their misguided beliefs are counteracted as they are steered towards the greater purpose of these instructions. Since they will later, when gaining an unmistaken understanding of the teachings, naturally abandon these, it is definitely a beneficial approach and in no way mistaken. As Āryadeva explained:
One should first of all assess
Their particular inclinations.
If estranged they will never become
Vessels for the sacred Dharma.4
Title
Chapter 1: Pramuditā
