宗鏡錄 47.17

47.17

答。變謂識體轉似二分。釋云。論明諸識體。即自證分。轉似相見二分而生。此說識體。是依他性。轉似相見二外。非無。亦依他起。依此二分。執實二取。聖說為無。非無依他中無此二分。論說唯二依他性故。此緣真智。緣於真如。無相分故。餘皆有相。不爾。如何名他心智。後得智等。不外取故。許有相見二體性故。說相見種。或同或異。若同種者。即一識體。轉似二分相用而生。如一蝸牛。變生二角。此說影像相見。離體。更無別性。是識用故。若言相見各別種者。見是自體。義用分之故。離識更無別種。即一識體。轉似見分別用而生。識為所依。轉相分種似相而起。以作用別。性各不同故。相別種生。於理為勝。故言識體轉似二分。此依他起非有似有。實非二分。似計所執二分見相。故立似名。相別有種。何名識變。不離識故。內識變時。相方生故。此顯能變相見二分。用體別有。何故。又說識似二分生。論說相見俱依自證起故。若無自證。二定不生。如無頭時。角定非有。及無鏡時。面影不起。皆於識上現相貌故。故說二分依識體生。又非唯相見二分。依識體生。乃至凡聖之身。淨穢之土。皆從識現。如彌勒菩薩云。日月燈明如來。教我修習唯心識定。入三摩地。歷劫已來。以此三昧事恒沙佛。求世名心。歇滅無有。至然燈佛出現於世。我乃得成無上妙圓識心三昧。乃至盡空如來國土。淨穢有無。皆是我心變化所現。世尊。我了如是唯心識故。識性流出無量如來。今得授記。次補佛處。佛問圓通。我以諦觀十方唯識。識心圓明。入圓成實。遠離依他。及遍計執。得無生忍。斯為第一。是以十方法界淨穢國土。皆是我心中變出。總是我屋宅。真妄隨心。巧拙由智。對大菩薩。闡彼淨方。逗劣眾生。現斯穢土。十方如來。皆是我心中流出者。古釋云。如海上漚。各各不同時。由差別心觀。即有彼此。但水體是一。即知一佛出現時。即一切佛土現。離自他相故。但眾生有處。十方如來為種種身而助化之。非但如來含於一義。一切眾生亦是我流出。

Answer: Transformation means that the consciousness-substance evolves resembling the two divisions. The commentary explains: The treatise clarifies that the substance of the consciousnesses, which is the self-verifying division (svasaṃvittibhāga), evolves resembling the nimitta- and darśana-divisions and arises. This states that the consciousness-substance is dependent nature (paratantrasvabhāva). Its evolving to resemble the two external [aspects of] nimitta and darśana is not non-existent; it is also dependently arisen. Based on these two divisions, grasping them as real two graspings (grāhya and grāhaka) is explained by the noble ones as non-existent. It is not that within the dependent nature these two divisions do not exist. This is because the treatise states that there are only two dependent natures. This is because [when] the cognition cognizing truth cognizes tathatā, there is no nimittabhāga; other than that, all have nimittas. If it were not so, how could they be termed the cognition of others' minds (paracittajñāna), the subsequently attained cognition (pṛṣṭhalabdhajñāna), and so forth? Because they do not grasp externally, it is accepted that there are the two natures of nimitta and darśana. Therefore, the seeds of nimitta and darśana are said to be either the same or different. If they are of the same seed, then the single consciousness-substance evolves resembling the nimittas and functions of the two divisions and arises, just as a single snail transforms and produces two horns. This says that the reflected nimitta and darśana, apart from the substance, have no distinct nature, because they are functions of consciousness. If it is said that nimitta and darśana each have distinct seeds, darśana is the self-substance, divided conceptually according to function; therefore, apart from consciousness there is no other seed. That is, the single consciousness-substance evolves resembling the distinct function of the darśanabhāga and arises. Consciousness serves as the basis, and evolves the seed of the nimittabhāga to arise resembling the nimitta. Because their functions are distinct and their natures are each different, the nimitta arising from a distinct seed is logically superior. Therefore it is said that the consciousness-substance evolves resembling the two divisions. This dependent nature is non-existent yet resembles existence; in reality it is not the two divisions, but resembles the imagined two divisions of darśana and nimitta; hence the designation 'resemblance' is established. If the nimitta has a distinct seed, why is it called the transformation of consciousness? Because it is not apart from consciousness; only when internal consciousness transforms does the nimitta arise. This shows that the two divisions of nimitta and darśana which are transformed possess distinct substance and function. Why is it also said that consciousness arises resembling the two divisions? Because the treatise states that nimitta and darśana both arise relying on the self-verifying [division]. If there were no self-verifying [division], the two would definitely not arise, just as when there is no head, horns definitely do not exist, and when there is no mirror, the reflection of the face does not arise; both manifest their appearance upon consciousness. Therefore it is said that the two divisions arise relying on the consciousness-substance. Furthermore, it is not only that the two divisions of nimitta and darśana arise relying on the consciousness-substance; even the bodies of ordinary beings and sages and the pure and defiled lands all manifest from consciousness. As Bodhisattva Maitreya said: 'The Tathāgata Candrokkādhāra taught me to cultivate the samādhi of mind-only consciousness, entering into samādhi. Across kalpas since then, I have served buddhas as numerous as the sands of the Ganges with this samādhi, and my mind seeking worldly fame ceased and became non-existent. When Dīpaṅkara Buddha appeared in the world, I then succeeded in attaining the supreme, wondrous, and complete consciousness-mind samādhi, up to the point that all the tathāgata lands throughout empty space, pure or defiled, existent or non-existent, are all manifestations transformed by my mind. World-Honoured One, because I understood such mind-only consciousness, from the consciousness-nature there flowed forth immeasurable tathāgatas; now I have received prediction as the one who will next succeed to the position of a buddha. The Buddha asks about complete penetration: by attentively contemplating that the ten directions are consciousness-only, the consciousness-mind became completely luminous, and I entered the perfectly accomplished [nature] (pariniṣpanna), remaining far free from the dependent [nature] (paratantra) and the fully conceptualized [nature] (parikalpita), and attained the endurance of the non-arising of dharmas (anutpattikadharmakṣānti). This is the foremost.' Therefore, the pure and defiled lands of the dharmadhātus in the ten directions are all transformed out from within my mind; all are my dwelling. Truth or delusion accords with the mind; skill or clumsiness depends on wisdom. For great bodhisattvas, those pure realms are expounded; accommodating inferior sentient beings, these defiled lands are manifested. Regarding the statement that the tathāgatas of the ten directions all flow forth from within my mind, an ancient commentary explains: Like bubbles on the ocean, when each is distinct, observed with a mind of differentiation, there are 'this' and 'that'; but the water-substance is one. Thus we know that when one buddha appears, all buddha lands appear, because they are free from the characteristics of self and other. Wherever sentient beings are, the tathāgatas of the ten directions take various bodies to assist in converting them. Not only are the tathāgatas contained in this one meaning; all sentient beings also flow forth from me.