宗鏡錄 49.43

49.43

答。唯變似他根依處。他根於己都無用故。論頌云。識生變似義。有情我及了。此境實非有。境無故識無。釋云。八識生變似義者。即是五塵。義之言境。以依他法似實有故。變似有情者。即是五根眾生數法。情即是根。名薩埵故。變似我者。是末那能變。及了者。六識緣了。即第八緣根塵二色。第七緣我。六識緣六塵所了法義。論云。有義唯能變似依處。他根於己非所用故。似自他身五根現者。說自他識各自變義者。此唯變他根依處。他根於己都無用故。若無用亦變。何不變七識。無緣慮用而得緣故。若爾。說自他根現。文如何通。所說自他阿賴耶識。各自變為根。非自變他根。一則無用不變他根。二由不定說言自身本識變他根故。不可為證。

Answer: They only transform to resemble the basis (āśraya) of another's sense faculties, because another's faculties have no utility for oneself. The verse in the treatise says: 'Consciousness arises transforming to resemble objects, sentient beings, the self, and cognitions. These objects do not truly exist; because the objects are non-existent, consciousness is also non-existent.' The commentary explains: 'When the eight consciousnesses arise and transform to resemble objects, this refers to the five sense objects; "objects" means the objective spheres, which, because they are dependent phenomena (paratantra), appear as if truly existent. Transforming to resemble sentient beings refers to the five sense faculties belonging to sentient beings; "sentient" means the faculties, because they are called sattva. Transforming to resemble the self is the transforming capacity of manas. And "cognitions" refers to the cognitive discernment of the six consciousnesses: that is, the eighth consciousness takes the two kinds of matter—faculties and sense objects—as its object; the seventh consciousness takes the self as its object; and the six consciousnesses cognise the meanings of the phenomena of the six sense objects.' The treatise states: 'There is an opinion that it can only transform to resemble the basis, because another's faculties are of no use to oneself. As for the five faculties appearing to resemble one's own and others' bodies, this refers to the meaning that one's own and others' consciousnesses each transform individually; this only transforms the basis of another's faculties, because another's faculties have no utility for oneself.' If it also transformed what is of no utility, why would it not transform the seven consciousnesses, which, being without cognitive activity [for oneself], would nevertheless be cognised? If so, how can the text speaking of the manifestation of one's own and others' faculties be resolved? What is said about one's own and others' ālayavijñānas is that each transforms into its own faculties, not that oneself transforms another's faculties. First, because they are of no utility, it does not transform another's faculties; second, because it is not determinately stated that the fundamental consciousness of one's own body transforms another's faculties, it cannot serve as proof.