[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 49.51 # 宗鏡錄 49.51 宗鏡錄 49.51 - **Language:** Classical Chinese ### [49.51](https://indike.org/pramana/in.bauddha.taisho.2016.49.51) 答。略有二種。一因緣變。二分別變。識論云。有漏識變。略有二種。一隨因緣勢力故變。二隨分別勢力故變。釋云。因緣生者。謂由先業及名言實種。即要有力。唯任運心。非由作意。其心乃生。即五八識。隨其增上異熟因為緣。名言種為因。故變於境。分別變者。謂作意生心。是籌度心。即六七識。隨自分別作意生故。由此六七緣時。影像相分。無有實體。未必有用。初隨因緣變。必有實體用。即五八等所變之境。後隨分別變。但能為境。非必有用。即第七識等。又解。初唯第八。異熟主故。所熏處故。能持種故。變必有用。後餘七識所變色觸等。皆無實用。似本質用。如鏡中光。於三境中性境不隨心。因緣變攝。獨影帶質。皆分別變。又論云。異熟識變。但隨因緣。所變色等必有實用。若變心等便無實用。相分心等不能緣故者。顯變色等。從實種生。故所變法。必有體用。若相分心心所。如化心等。故不緣之。緣便無用。解深密經。說。諸變化心。無自依心。有依他心。佛地論云。無自緣慮實體之心。有隨見分所變相分似慮之心。如鏡中光。此即分別變。四句分別者。一因緣變。非分別變。即五識心心所。及第八識心王。為所緣相分。從自種生故。二唯分別變。非因緣變。即有漏第七識。及第八五心所。是為所變相分。唯從分別心生故。三俱句。即有漏第六。及無漏八識。以能通緣假實法故。四俱非。即不相應行。是以無實體故。不與能緣同種生故。 > Answer: There are summarily two kinds: first, transformation according to causes and conditions; second, transformation according to conceptualization. The Vijñaptimātratāsiddhiśāstra states: 'The transformation of defiled consciousness is summarily of two kinds: first, transformation in accordance with the force of causes and conditions; second, transformation in accordance with the force of conceptualization.' The commentary says: 'That which arises from causes and conditions means: due to past karma and real seeds of verbal designation, which must possess efficacy, only through a spontaneous mind and not through mental advertence does that mind arise; that is, the fifth and eighth consciousnesses. In accordance with their predominant maturational cause as condition and seeds of verbal designation as cause, they transform into objects. Transformation according to conceptualization means: a mind arisen from mental advertence, which is a deliberative mind; that is, the sixth and seventh consciousnesses, because they arise in accordance with their own conceptualization and mental advertence. Consequently, when the sixth and seventh take objects, the image nimittabhāga lacks real substance and does not necessarily possess efficacy. The former, transformation in accordance with causes and conditions, must possess real substance and efficacy; that is, the objects transformed by the fifth and eighth and so forth. The latter, transformation in accordance with conceptualization, can only serve as an object and does not necessarily possess efficacy; that is, the seventh consciousness and so forth.' Another explanation says: 'The former is solely the eighth, because it is the master of maturation, the place where perfuming occurs, and able to uphold seeds; its transformations must possess efficacy. The forms, touches, and so forth transformed by the remaining seven consciousnesses in the latter \[category\] all lack real efficacy, only resembling the efficacy of the underlying substance, like light in a mirror. Among the three kinds of objects, nature-objects do not conform to the mind and are subsumed under transformation according to causes and conditions; solitary images and those carrying substance are both transformations according to conceptualization.' Furthermore, the treatise states: 'The transformation of the maturational consciousness only conforms to causes and conditions; the forms and so forth it transforms must have real efficacy. If it were to transform mind and so forth, they would lack real efficacy, because mind and so forth as nimittabhāga cannot take objects.' This shows that the transformation of form and so forth arises from real seeds, and thus the transformed dharmas must possess substance and efficacy. If there were mind and mental factors as nimittabhāga, like an illusory mind and the like, it therefore does not take them as object; if it took them as object, they would lack efficacy. The Sandhinirmocanasūtra states: 'All magically transformed minds lack a mind that relies on themselves, but possess a mind that relies on others.' The Buddhabhūmisūtraśāstra states: 'They lack a mind that is an actual substance of self-directed deliberation; they possess a mind that resembles deliberation as a nimittabhāga transformed in accordance with the darśanabhāga, like light in a mirror.' This is transformation according to conceptualization. Regarding analysis by the four alternatives: first, transformation according to causes and conditions and not transformation according to conceptualization: namely, the mind and mental factors of the five consciousnesses, and the consciousness-king of the eighth consciousness, which serve as the nimittabhāga taken as object, because they arise from their own seeds. Second, solely transformation according to conceptualization and not transformation according to causes and conditions: namely, the defiled seventh consciousness, and the five mental factors of the eighth; these are the transformed nimittabhāga, because they arise solely from the conceptualizing mind. Third, both: namely, the defiled sixth and the undefiled eight consciousnesses, because they can universally take nominal and real dharmas as object. Fourth, neither: namely, the non-concurrent formations, because they lack real substance and do not arise from the same seed as that which takes them as object. > — English (machine translation) (machine translation) - [Previous: 49.50](https://indike.org/pramana/in.bauddha.taisho.2016.49.50) - [Next: 49.52](https://indike.org/pramana/in.bauddha.taisho.2016.49.52) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.2016.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.49.51) — English, machine translation ## Linked texts (2) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.3.309) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.2.194) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.49.51](https://indike.org/pramana/in.bauddha.taisho.2016.49.51) · Pramāṇa