宗鏡錄 49.51

49.51

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.