[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 4.23 # 宗鏡錄 4.23 English (machine translation) 4.23 - **Language:** English ### [4.23](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.23) Answer: In terms of the shared door of their own-characteristics (svalakṣaṇa), they cannot be distinguished. In terms of the different doors of their common characteristics (sāmānyalakṣaṇa), they seem to be distinguished according to the meanings. In terms of nature and characteristics, there are nine names. As encompassing the internal and external, there are fully five meanings. The nine names are: first, eye-consciousness; second, ear-consciousness; third, nose-consciousness; fourth, tongue-consciousness; fifth, body-consciousness; sixth, mental consciousness (manovijñāna); seventh, manas-consciousness; eighth, ālayavijñāna; and ninth, pure consciousness (amalavijñāna). The five meanings are: first, consciousness's own-characteristic, meaning the self-verifying part (svasaṃvittibhāga) of consciousness; second, what is transformed by consciousness, because all realms arise from the mind; third, association with consciousness, because mental factors such as sensation and ideation occur simultaneously; fourth, states of consciousness, such as the four characteristics upon consciousness; fifth, the true characteristic of consciousness, meaning that the tathatā of twofold emptiness is the real nature of consciousness. From the above on, all phenomena are not apart from consciousness; they are collectively named representation-only (vijñaptimātra). Therefore, one knows that whether characteristics or nature, whether realm or mind, down to distinct states, all are representation-only. Unfolding and gathering without separation, whole and parts are simultaneous—just as clouds and mist rely upon empty space, or as surging waves emerge from the ocean. Furthermore, ancient masters extensively explained vijñaptimātra as having ten gates of meaning, clarifying these two words 'representation-only' (wei-shi): first explaining them separately, then explaining them together. First, explaining them separately: first 'only' (wei) and then 'consciousness' (shi). First, the character 'only' (wei) has three meanings. The first is the meaning of rejection and retention: 'rejecting' means rejecting the grasped self and phenomena; 'retaining' means grasping and retaining the two natures of other-dependence (paratantra) and consummate reality (pariniṣpanna). The Vijñaptimātratāsiddhiśāstra states: 'The word "only" is used to dispel the self and phenomena apart from consciousness, not to deny mental factors and unconditioned phenomena that are not apart from consciousness.' The second is the meaning of determination: it is determined that there are definitely no objects apart from the mind, and it is certain that there is the mind of internal consciousness. This addresses the Hīnayāna holding that there are objects apart from the mind, and Bhāviveka's refutation negating the internal mind. The third is the meaning of manifesting the superior: meaning that the mental kings are superior and mental factors and the like are inferior; here, it only manifests the superior and does not display the inferior. Master Gopā's Viṃśatikā-\[vijñaptimātratāsiddhi\] states: 'This statement of representation-only merely mentions the king's superiority, yet in principle encompasses the mental factors; just as saying "the king arrives" does not mean there are no ministers and assistants.' Next, explaining the character 'consciousness' (shi): it means discernment. It means the eight kinds of mental kings, which are the self-nature of consciousness, and so forth. Among the five categories and one hundred dharmas, both principle and phenomena are not apart from consciousness. Were it not so, tathatā would not be representation-only. Gathering the rest and reducing them to consciousness, the name 'consciousness' is collectively established. The sūtra states: 'The three realms are mind-only.' Next, explaining 'representation-only' combined: 'only' means rejecting, negating external objects so that objects are non-existent and not real; 'consciousness' is able to discern, designating the internal mind as existent, so that mind is existent and not non-existent. Combined, it is called representation-only (vijñaptimātra). 'Only' negates non-existence, which is the function; 'consciousness' expresses and designates existence, which is the substance. Gathering function back into substance, 'only' is itself 'consciousness'—a karmadhāraya compound (tautological compound). In the texts of the six compound interpretations, selecting the dharmas is marvelous. Now, wishing to discern both nature and characteristics, we briefly cite the two compounds of karmadhāraya and tatpuruṣa, which fit the present text. First, the karmadhāraya compound (interpretative compound of identity) has two kinds: first, holding the operation; second, shared reliance. As for holding the operation, 'holding' means upholding, and 'operation' means the operative function. If the substance of a dharma can uphold the function, and the function can reveal the substance, it is called 'holding the operation' (karmadhāraya). As when saying 'storehouse consciousness' (ālayavijñāna): consciousness is the substance and storehouse is the function; the substance of consciousness can uphold the storehouse function, hence it is called karmadhāraya. Or as 'the wonderful Dharma which is the lotus flower,' and so forth. Second, the shared reliance interpretation means that multiple functions share reliance upon a single substance, as when saying 'the body that is mortal birth and death,' 'the body that is transformational birth and death,' and the like. Therefore, all myriad dharmas take the mind as substance, and the myriad dharmas are the function. Dharmas are not apart from the mind, and function is not apart from substance. The substance of the mind can uphold the myriad dharmas; dharmas are mind, and function is substance—this is named the karmadhāraya interpretation. If all dharmas did not receive the upholding of one's own mind, not a single dharma could be established. Moreover, if there were no dharmas, there would be no operative function, and without function, the substance could not be revealed. Therefore, one knows that all dharmas are mind, and mind is all dharmas; substance and function mutually accomplish each other, being neither one nor two. Second, the tatpuruṣa compound (dependent determinative compound) has two kinds: first, relying upon the master (tatpuruṣa); second, relying upon the servant (karmakara-tatpuruṣa). As for relying upon the master: there are dharmas where the superior explains the inferior, bringing the inferior to the superior to manifest the name. As when saying 'eye-consciousness': the eye is the support and thus is superior; the consciousness is what relies upon it and thus is inferior. Because the superior eye explains the inferior consciousness, the inferior is brought to the superior to manifest its name: consciousness of the eye; hence it is a tatpuruṣa compound. Or distinguishing the general by the particular, tatpuruṣa: the particular name is superior, and the general name is inferior. Second, as for relying upon the servant: it means that the inferior dharma is the servant-function of the superior dharma; now the inferior dharma explains the superior dharma, and the superior dharma manifests its name from the inferior dharma. As when saying 'unconditioned \[cessation\] through analytical cessation' (pratisaṃkhyānirodha-asaṃskṛta): analytical cessation is conditioned and thus inferior; unconditioned is superior. Bringing the superior to the inferior to manifest the name is the 'relying upon the servant' compound. Thus we know that the mental king is superior and all dharmas are mental dharmas. Furthermore, the mind is the support and thus is superior; dharmas are what rely upon it and thus are inferior. Manifesting the superior through the inferior—the dharmas of the mind—is thus the tatpuruṣa compound. There is not a single dharma that does not belong to the mind. If one manifests the mind through all dharmas, displaying the superior through the inferior—the mind of dharmas—it is thus the relying-upon-the-servant compound. Therefore, within the Mirror of the Source, among the six compound interpretations—karmadhāraya, bahuvrīhi, tatpuruṣa, karmakara-tatpuruṣa, samīpa-tatpuruṣa, and dvigu—we do not go beyond the two interpretations of karmadhāraya and tatpuruṣa. Below, we shall not explain each extensively again; by exemplifying all through the one, naturally there will be no confusion. - [Previous: 4.22](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.22) - [Next: 4.24](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.24) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.4.23) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.23](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.23) · Pramāṇa