宗鏡錄 47.17

47.17

Answer: Transformation means that the consciousness-substance evolves resembling the two divisions. The commentary explains: The treatise clarifies that the substance of the consciousnesses, which is the self-verifying division (svasaṃvittibhāga), evolves resembling the nimitta- and darśana-divisions and arises. This states that the consciousness-substance is dependent nature (paratantrasvabhāva). Its evolving to resemble the two external [aspects of] nimitta and darśana is not non-existent; it is also dependently arisen. Based on these two divisions, grasping them as real two graspings (grāhya and grāhaka) is explained by the noble ones as non-existent. It is not that within the dependent nature these two divisions do not exist. This is because the treatise states that there are only two dependent natures. This is because [when] the cognition cognizing truth cognizes tathatā, there is no nimittabhāga; other than that, all have nimittas. If it were not so, how could they be termed the cognition of others' minds (paracittajñāna), the subsequently attained cognition (pṛṣṭhalabdhajñāna), and so forth? Because they do not grasp externally, it is accepted that there are the two natures of nimitta and darśana. Therefore, the seeds of nimitta and darśana are said to be either the same or different. If they are of the same seed, then the single consciousness-substance evolves resembling the nimittas and functions of the two divisions and arises, just as a single snail transforms and produces two horns. This says that the reflected nimitta and darśana, apart from the substance, have no distinct nature, because they are functions of consciousness. If it is said that nimitta and darśana each have distinct seeds, darśana is the self-substance, divided conceptually according to function; therefore, apart from consciousness there is no other seed. That is, the single consciousness-substance evolves resembling the distinct function of the darśanabhāga and arises. Consciousness serves as the basis, and evolves the seed of the nimittabhāga to arise resembling the nimitta. Because their functions are distinct and their natures are each different, the nimitta arising from a distinct seed is logically superior. Therefore it is said that the consciousness-substance evolves resembling the two divisions. This dependent nature is non-existent yet resembles existence; in reality it is not the two divisions, but resembles the imagined two divisions of darśana and nimitta; hence the designation 'resemblance' is established. If the nimitta has a distinct seed, why is it called the transformation of consciousness? Because it is not apart from consciousness; only when internal consciousness transforms does the nimitta arise. This shows that the two divisions of nimitta and darśana which are transformed possess distinct substance and function. Why is it also said that consciousness arises resembling the two divisions? Because the treatise states that nimitta and darśana both arise relying on the self-verifying [division]. If there were no self-verifying [division], the two would definitely not arise, just as when there is no head, horns definitely do not exist, and when there is no mirror, the reflection of the face does not arise; both manifest their appearance upon consciousness. Therefore it is said that the two divisions arise relying on the consciousness-substance. Furthermore, it is not only that the two divisions of nimitta and darśana arise relying on the consciousness-substance; even the bodies of ordinary beings and sages and the pure and defiled lands all manifest from consciousness. As Bodhisattva Maitreya said: 'The Tathāgata Candrokkādhāra taught me to cultivate the samādhi of mind-only consciousness, entering into samādhi. Across kalpas since then, I have served buddhas as numerous as the sands of the Ganges with this samādhi, and my mind seeking worldly fame ceased and became non-existent. When Dīpaṅkara Buddha appeared in the world, I then succeeded in attaining the supreme, wondrous, and complete consciousness-mind samādhi, up to the point that all the tathāgata lands throughout empty space, pure or defiled, existent or non-existent, are all manifestations transformed by my mind. World-Honoured One, because I understood such mind-only consciousness, from the consciousness-nature there flowed forth immeasurable tathāgatas; now I have received prediction as the one who will next succeed to the position of a buddha. The Buddha asks about complete penetration: by attentively contemplating that the ten directions are consciousness-only, the consciousness-mind became completely luminous, and I entered the perfectly accomplished [nature] (pariniṣpanna), remaining far free from the dependent [nature] (paratantra) and the fully conceptualized [nature] (parikalpita), and attained the endurance of the non-arising of dharmas (anutpattikadharmakṣānti). This is the foremost.' Therefore, the pure and defiled lands of the dharmadhātus in the ten directions are all transformed out from within my mind; all are my dwelling. Truth or delusion accords with the mind; skill or clumsiness depends on wisdom. For great bodhisattvas, those pure realms are expounded; accommodating inferior sentient beings, these defiled lands are manifested. Regarding the statement that the tathāgatas of the ten directions all flow forth from within my mind, an ancient commentary explains: Like bubbles on the ocean, when each is distinct, observed with a mind of differentiation, there are 'this' and 'that'; but the water-substance is one. Thus we know that when one buddha appears, all buddha lands appear, because they are free from the characteristics of self and other. Wherever sentient beings are, the tathāgatas of the ten directions take various bodies to assist in converting them. Not only are the tathāgatas contained in this one meaning; all sentient beings also flow forth from me.