Cheng Weishi Lun (Chinese:成唯識論;pinyin:Chéng Wéishí Lùn, CWSL,Sanskrit reconstruction:*Vijñaptimātrāsiddhiśāstra, English:The Treatise on the Demonstration of Consciousness-only,Taisho Catalog number 1585), is a comprehensive treatise on the philosophy ofYogacaraBuddhism and a commentary onVasubandhu's seminal work, theTriṃśikā-vijñaptimātratā (Thirty Verses on Consciousness-only).[1]
The CWSL was written by the earlyTang dynasty monkXuanzang (602–664), who drew on numerous Indian Yogacara sources and scholars as well as his experience of studying under Indian Yogacara masters like Nalanda'sŚīlabhadra and Prasenajit.[1][2]
When Xuanzang was studyingBuddhism inIndia atNālandā University with mastersŚīlabhadra and Prasenajit, he is said to have studied ten commentaries on Vasubandhu'sTriṃśikā-vijñaptimātratā, those of: Dharmapala, Sthiramati, Nanda, Citrabhanu, Bandhusri, Suddhacandra, Jinaputra, Gunamati, Jinamitra, and Jñanacandra.[2]
Back in China, Xuanzang drew upon his studies in India to write a detailed explanation of Vasubandhu'sTriṃśikā-vijñaptimātratā. This synthetic commentary became theCheng Weishi Lun.[1] Kuiji claimed that the interpretations of Dharmapāla were the only correct ones found in the CWSL and that Xuanzang follows the views of Dharmapāla. However, modern scholars have found that Kuiji often attributes to Dharmapāla certain interpretations which are actually found in the works ofSthiramati.[3] Some modern scholars like Dan Lusthaus suggest that it is actually more likely that the CWSL reflects the views of Xuanzang's teacher Prasenajit, as well as Xuanzang's broad studies in other sources like theYogacarabhumi.[2]
According to Francis Cook,
The theory of the Ch’eng wei-shih lun is that basic or fundamental consciousness (mula-vijñana) comes to appear naturally and spontaneously in the form of a seeing part (darsana-bhaga) and a seen part (nimitta-bhaga). The seeming reality of an inner self perceiving external events is nothing more than one aspect of consciousness perceiving itself in the form of images. A third part of consciousness, the manas, or thinking aspect, interprets the two parts as a self and an external world. This situation is also the basis for hatred, craving, fear, and other passions. In fact, the apparently real external world of things is nothing but internal images perceived by consciousness and grasped as a source of attachment by thought.[4]
TheChéng Wéishì Lùn became one of the key texts ofEast Asian Yogācāra, both by Chinese ("Faxiang") and Japanese ("Hossō") thinkers. It is a major doctrinal source andsumma for this tradition, also known as the Consciousness Only School (Wéishí-zōng).[2]
Kuiji, one of Xuanzang's key pupils, wrote a commentary on the CWSL, called theChéng Wéishì Lùn Shuji (成唯識 論述記; Taishō no. 1830, vol. 43, 229a–606c). Kuiji's commentary relies on the epistemology ofDignāga and remains focused on an orthodox Yogacara interpretation.[5]
The Korean monkWoncheuk, another influential pupil of Xuanzang, wrote his own commentary, theChéng Wéishì Lùn Ceshu, which disagrees with several of Kuiji's positions.[6] Woncheuk was a follower of the Shelun school (攝論宗) of Yogacara, which draws on the work ofParamārtha (499–569). This tradition defended Parāmartha's teaching that there was a ninth consciousness called the "pure consciousness" (amalavijñāna). This position had been rejected by Xuanzang andKuiji.[7]
Another student of Xuanzang, the Japanese monkDōshō (道昭, 629–700 CE) brought the CWSL toJapan in 660, creating the doctrinal foundation for the Japanese Consciousness-only (Jp:Hossō) school atNara'sGangōji Temple.[6]
The Chinese scholar and philosopher Wei Tat translated theChéng Wéishì Lùn into English for the first time inHong Kong in 1973. He drew on various Chinese and Western sources for his research, especially the French translation of the CWSL byLouis de La Vallée Poussin.[8] Poussin's translation also included numerous annotations and passages from Kuiji's commentary.[9]
Francis Cook made a new English translation for the Numata Center for Buddhist Translation and Research'sTaishō Tripiṭaka translation effort.[9]
In 2017, a new translation closely based on Louis de La Vallée Poussin's French (along with many annotations) was published byMotilal Banarsidass asVijñapti-mātratā-siddhi: A Commentary (Chéng Wéishì Lùn) on Vasubandhu's Triṃśikā by Xuanzang. It is the work of Lodrö Sangpo, Migme Chödrön and A. L. Mayer.[10]
