宗鏡錄 49.35

49.35

Answer: This has four alternatives: 1. Shared transformation within the shared; 2. Unshared transformation within the shared; 3. Unshared transformation within the unshared; 4. Shared transformation within the unshared. The Vijñaptimātratāsiddhiśāstra states: 'That which is called shared transformation refers to the vipākavijñāna, by the maturing force of seeds of shared characteristics, transforming to resemble the vessel world of matter and so forth, namely the external great elements (mahābhūta) and derived matter (upādāyarūpa). Although the transformations of various sentient beings are each distinct, their appearances are similar and their locations do not differ, like the lights of multiple lamps, which each pervade and yet appear as one.' The commentary explains: 'The meaning of this statement is: because one's own seeds serve as the primary cause (hetupratyaya), the fundamental consciousness transforms into the appearance of the vessel world, which is solely external and insentient. These are the creating [elements] and the derived matter located externally, hence called external great elements, but they are not phenomena outside of citta. Moreover, all seeds generally have two kinds: first, shared characteristics; second, unshared characteristics. What are shared characteristics? They are what is karmically induced by multiple persons; although it is known that the transformations of each person are distinct—which is called consciousness-only—nonetheless, because they have the meaning of similar shared enjoyment and use, they are called shared characteristics. In truth, it is not that another person can directly use what one has transformed; if another could use it, this would be apprehending phenomena outside of citta. However, this object of mine acts as an adhipatipratyaya (predominant condition) allowing multiple persons to share in its enjoyment and use; hence it is called shared, like mountains, rivers, and the like. As for unshared characteristics: according to the principle of consciousness-only, that which is transformed solely by one's own citta is called an unshared characteristic; that which is transformed entirely by another is another's object and cannot be used by oneself, which is also called an unshared characteristic. But now, in terms of what can be used by one's own body and cannot be used by others, it is called unshared, like male and female servants. Furthermore, the commentary explains: Within the shared, there are two kinds: 1. Shared within the shared: like mountains, rivers, and so forth, which are not used by only one destiny (gati) while other destinies cannot use them. Also, the Weishi Yijing states: "Shared within the shared means that multiple consciousnesses transform it together, which is called shared; and the consciousnesses also use it together, which is again called shared." Furthermore, the Weishi Chao states: "Matter transformed by the consciousnesses of sentient beings of multiple destinies exists in the same location, mutually interpenetrating, with similar appearances, and being used and enjoyed in common; this is called shared within the shared. The first word 'shared' is in terms of the objective condition (ālambanapratyaya); the second word 'shared' is in terms of the predominant condition (adhipatipratyaya). This refers to unowned mountains, rivers, and the like. If they have an owner, they are subsumed under the unshared within the shared." 2. Unshared within the shared: like one's own fields and houses; and blazing fire and other objects seen by hungry ghosts, which humans see as water, because other destinies and other persons cannot use them. Within unshared characteristics, there are also two kinds: 1. Unshared within the unshared: like the eye and other sense faculties, which are relied upon and used only by one's own consciousness, and not by others. 2. Shared within the unshared: like one's own external support matter (the supporting physical organs), which others can also use and enjoy. Here, the "seeds of shared characteristics" refers to the shared within the shared. As for "like the lights of multiple lamps, which each pervade and yet appear as one," this explains that shared results exist in the same location without obstructing one another. That is, the appearance of the external vessel is like the lights of multiple lamps together in one room: each pervades the room and each is distinct in itself, yet their appearances are similar and their locations do not differ. How is it known that each pervades? When one lamp is removed, its light remains pervasive; if they were combined into one, then after one lamp was removed, the remaining light would not be pervasive. Furthermore, they interpenetrate without mutual obstruction, so they appear as one; because when multiple lamps are placed, a person's shadows are also multiple. Furthermore, it states: 1. Unshared transformation within the unshared: like the five sense faculties such as the eye, which are transformed only by one's own eighth [consciousness] in the intermediate or terminal state of mind at the very first moment when relying on the remains of the parents; it is called unshared because it is transformed solely by one's own eighth [consciousness]. Moreover, because it is used and enjoyed solely by oneself, it is again called unshared; as the visual consciousness arises solely relying on the eye faculty, and so on up to the bodily consciousness relying on the body faculty. 2. Shared transformation within the unshared: namely, the internal supporting gross matter; initially it is transformed solely by one's own eighth [consciousness], so it is called an unshared transformation; after it is produced, other people also share in using and enjoying it, so it is again called shared.'