宗鏡錄 49.35

49.35

答。此有四句。一共中共變。二共中不共變。三不共中不共變。四不共中共變。識論云。所言共變者。謂異熟識。由共相種成熟力故識似色等器世間相。即外大種。及所造色。雖諸有情所變各別。而相相似。處所無異。如眾燈明。各遍似一。釋云。此義意言。由自種子為因緣故。本識變為器世間相。唯外非情。此即能造及所造色。在外處。故言外大種。非心外法。且諸種子總有二種。一是共相。二不共相。何為共相。多人所感故。雖知人人所變各別。名為唯識。然有相似共受用義。說名共相。實非自變。他能用之。若能用者。此即名緣心外法故。然我此物為增上緣。令多人可共受用。名共。如山河等。不共相者。若唯識理。唯自心變。名不共相。一切皆是他變。是他物。自不能用。亦名不共相。然今且約自身能用。他不得用。名為不共。如奴婢等。又釋云。共中有二。一共中共。如山河等。非唯一趣用。他趣不能用。又唯識義鏡云。共中共者。多識同變。名之為共。識已同用。重名為共。又唯識鈔云。謂多趣有情識所變色。同在一處。互相涉入。其相相似。同共受用。名共中共。初之共字。約所緣緣。後之共字。約增上緣。即無主山河等是。若有主者。即共中不共所攝。二共中不共。如己田宅。及鬼等所見猛火等物。人見為水。餘趣餘人不能用故。不共相中。亦有二種。一不共中不共。如眼等根。唯自識依用。非他用故。二不共中共。如自扶根塵。他亦受用故。此言共相種者。即共中共。如眾燈明。各遍似一者。此釋共果同在一處。不相障礙。謂外器相。如眾燈明。共在一室。各各遍室。一一自別。而相相似。處所無異。此如何知各各遍也。一燈去時。其光常遍。若共為一。是則應將一燈去已。餘明不遍。又相涉入不相隔礙。故見似一。置多燈已。人影亦多故。又云。一不共中不共變。如眼等五根。唯自第八。於中有末心。第一念。託父母遺體時。變名不共。唯自第八變故。又唯自受用。復名不共。如眼識。唯依眼根發眼識。乃至身識依身根等。二不共中共變。即內扶塵根。初唯自第八變。名不共。變。生已後。他人亦有受用義。復名為共。

Answer: This has four alternatives: 1. Shared transformation within the shared; 2. Unshared transformation within the shared; 3. Unshared transformation within the unshared; 4. Shared transformation within the unshared. The Vijñaptimātratāsiddhiśāstra states: 'That which is called shared transformation refers to the vipākavijñāna, by the maturing force of seeds of shared characteristics, transforming to resemble the vessel world of matter and so forth, namely the external great elements (mahābhūta) and derived matter (upādāyarūpa). Although the transformations of various sentient beings are each distinct, their appearances are similar and their locations do not differ, like the lights of multiple lamps, which each pervade and yet appear as one.' The commentary explains: 'The meaning of this statement is: because one's own seeds serve as the primary cause (hetupratyaya), the fundamental consciousness transforms into the appearance of the vessel world, which is solely external and insentient. These are the creating [elements] and the derived matter located externally, hence called external great elements, but they are not phenomena outside of citta. Moreover, all seeds generally have two kinds: first, shared characteristics; second, unshared characteristics. What are shared characteristics? They are what is karmically induced by multiple persons; although it is known that the transformations of each person are distinct—which is called consciousness-only—nonetheless, because they have the meaning of similar shared enjoyment and use, they are called shared characteristics. In truth, it is not that another person can directly use what one has transformed; if another could use it, this would be apprehending phenomena outside of citta. However, this object of mine acts as an adhipatipratyaya (predominant condition) allowing multiple persons to share in its enjoyment and use; hence it is called shared, like mountains, rivers, and the like. As for unshared characteristics: according to the principle of consciousness-only, that which is transformed solely by one's own citta is called an unshared characteristic; that which is transformed entirely by another is another's object and cannot be used by oneself, which is also called an unshared characteristic. But now, in terms of what can be used by one's own body and cannot be used by others, it is called unshared, like male and female servants. Furthermore, the commentary explains: Within the shared, there are two kinds: 1. Shared within the shared: like mountains, rivers, and so forth, which are not used by only one destiny (gati) while other destinies cannot use them. Also, the Weishi Yijing states: "Shared within the shared means that multiple consciousnesses transform it together, which is called shared; and the consciousnesses also use it together, which is again called shared." Furthermore, the Weishi Chao states: "Matter transformed by the consciousnesses of sentient beings of multiple destinies exists in the same location, mutually interpenetrating, with similar appearances, and being used and enjoyed in common; this is called shared within the shared. The first word 'shared' is in terms of the objective condition (ālambanapratyaya); the second word 'shared' is in terms of the predominant condition (adhipatipratyaya). This refers to unowned mountains, rivers, and the like. If they have an owner, they are subsumed under the unshared within the shared." 2. Unshared within the shared: like one's own fields and houses; and blazing fire and other objects seen by hungry ghosts, which humans see as water, because other destinies and other persons cannot use them. Within unshared characteristics, there are also two kinds: 1. Unshared within the unshared: like the eye and other sense faculties, which are relied upon and used only by one's own consciousness, and not by others. 2. Shared within the unshared: like one's own external support matter (the supporting physical organs), which others can also use and enjoy. Here, the "seeds of shared characteristics" refers to the shared within the shared. As for "like the lights of multiple lamps, which each pervade and yet appear as one," this explains that shared results exist in the same location without obstructing one another. That is, the appearance of the external vessel is like the lights of multiple lamps together in one room: each pervades the room and each is distinct in itself, yet their appearances are similar and their locations do not differ. How is it known that each pervades? When one lamp is removed, its light remains pervasive; if they were combined into one, then after one lamp was removed, the remaining light would not be pervasive. Furthermore, they interpenetrate without mutual obstruction, so they appear as one; because when multiple lamps are placed, a person's shadows are also multiple. Furthermore, it states: 1. Unshared transformation within the unshared: like the five sense faculties such as the eye, which are transformed only by one's own eighth [consciousness] in the intermediate or terminal state of mind at the very first moment when relying on the remains of the parents; it is called unshared because it is transformed solely by one's own eighth [consciousness]. Moreover, because it is used and enjoyed solely by oneself, it is again called unshared; as the visual consciousness arises solely relying on the eye faculty, and so on up to the bodily consciousness relying on the body faculty. 2. Shared transformation within the unshared: namely, the internal supporting gross matter; initially it is transformed solely by one's own eighth [consciousness], so it is called an unshared transformation; after it is produced, other people also share in using and enjoying it, so it is again called shared.'