宗鏡錄 63.28

63.28

答。論頌云。由一切種識。如是如是變。以展轉力故。彼彼分別生。一切種識者。即是第八識。此識能持一切有為之法種故。即一切種子。各能自生果差別功能。名一切種識。功能有二。一現行名功能。即似穀麥等種。能生芽功能是。二。第八識中種子名功能。有能生現行功能故。今言一切種識者。但取本識中種子功能。能生一切有為色心等法。即色為所緣。心便是能緣。即色是境。不離心。是唯識。即此心境。但從本識中而生起。何要外境而方生。如是如是變者。如是八識從種生。即是八識自證分。轉變起見相二分。相分不離見分。是唯識。以展轉力故者。即餘緣是展轉力。以心法四緣生。色法二緣起。彼彼分別生者。即由彼見相二分上。妄執。外有實我法等。分別而生。故知但由本識中種而生諸識。不假外妄境而亦得生。故知一切皆是唯識。

Answer: A verse in the treatise says:
'Due to the consciousness containing all seeds,
Transforming in such and such ways,
Through the power of reciprocal influence,
These and those conceptual discriminations arise.'
'The consciousness containing all seeds' is precisely the eighth consciousness. Because this consciousness can hold the seeds of all conditioned phenomena, the differentiated capacities of all seeds to each produce their own fruits are called 'the consciousness containing all seeds'. There are two kinds of capacity: first, actual activity is called capacity, which is like the seeds of grain and wheat, etc., having the capacity to produce sprouts; second, the seeds within the eighth consciousness are called capacity, because they have the capacity to produce actual activity. What is spoken of now as 'the consciousness containing all seeds' takes only the capacity of the seeds within the fundamental consciousness to be able to produce all conditioned phenomena, such as form and mind. Thus form is the object-condition (ālambana), and mind is precisely that which conditions [it]. Thus form is the object; it is not separate from mind, and this is vijñaptimātra. These minds and objects only arise from within the fundamental consciousness—why would external objects be required for them to arise? 'Transforming in such and such ways': such eight consciousnesses arise from seeds; that is, the self-corroborating division (svasaṃvittibhāga) of the eight consciousnesses transforms and produces the darśanabhāga and the nimittabhāga. The nimittabhāga is not separate from the darśanabhāga; this is vijñaptimātra. 'Through the power of reciprocal influence': that is, the remaining conditions constitute the power of reciprocal influence, for mental phenomena arise from four conditions and material phenomena arise from two conditions. 'These and those conceptual discriminations arise': that is, based upon those darśanabhāga and nimittabhāga, one falsely grasps that there are real selves and dharmas externally, and thus conceptual discriminations arise. Therefore one knows that it is merely through the seeds within the fundamental consciousness that the consciousnesses arise; they can arise without relying on external false objects. Therefore one knows that all is vijñaptimātra.