宗鏡錄 60.43

60.43

Answer: The three transformers refer to the consciousnesses of vipāka, cogitation, and discrimination of objects. These are the substance of that which can transform. What is transformed refers to the two aspects, darśanabhāga and nimittabhāga, because they are transformed by the substance-aspect and are the functions of the substance-aspect. Therefore, the substance is said to be the basis of the two aspects.

The Vijñaptimātratāsiddhiśāstra says:
'How should it be known that, relying on the transformations of consciousness, self and phenomena are provisionally designated, and are not separately real, and that from this everything is consciousness-only?'

The verse says:
'It is the transformation of these consciousnesses,
Discriminating and what is discriminated.
Due to this, both of those are non-existent;
Therefore, all is consciousness-only.'

'These consciousnesses' refers to the three transforming consciousnesses previously explained and their mental factors; they all can transform to resemble the two aspects, darśanabhāga and nimittabhāga, and are established under the name 'transformation.' The transformed darśanabhāga is called 'discriminating,' because it can grasp characteristics. The transformed nimittabhāga is called 'what is discriminated,' because it is what is grasped by the darśana. Due to this correct principle, those real selves and phenomena, apart from the transformations of consciousness, are all definitely non-existent. Apart from that which grasps and that which is grasped, there is no other entity, because there is no real entity apart from the two characteristics. Therefore, all conditioned and unconditioned [phenomena], whether real or provisional, are not apart from consciousness. The word 'only' is meant to exclude real entities apart from consciousness, not to deny mental factors and so forth that are not apart from consciousness.

Alternatively, 'transformation' means that the internal consciousnesses transform to resemble the external objective characteristics of self and phenomena that appear. This ability to transform is named 'discrimination,' having false discrimination as its nature—namely, the minds and mental factors of the three realms. The objects clung to by this are called 'what is discriminated'—namely, the falsely clung-to real natures of self and phenomena. Because of this discrimination transforming to resemble external objects, the provisional characteristics of self and phenomena appear; those discriminated real natures of self and phenomena are definitely all non-existent, as previously cited teachings and reasonings have already extensively refuted. Therefore, all is consciousness-only, because the existence of false discrimination is extremely well established.

Since 'only' does not exclude phenomena that are not apart from consciousness, tathatā and so forth are also of existent nature. Due to this, the two extremes of superimposition and denigration are left behind, the meaning of consciousness-only is established, and one tallies with the Middle Way.

The commentary explains:
'The transformation of these consciousnesses': 'Transformation' means the sense of altering and turning. That is, the one substance of consciousness alters and turns to give rise to two characteristics, differing from its own substance: namely, the darśanabhāga has the function of grasping, and the nimittabhāga has the function of obstruction. This is because the substance of consciousness turns and gives rise to that which can grasp and that which has obstruction.

'The transformed darśanabhāga is called discrimination, because it can grasp characteristics': Among what is previously transformed, the transformed darśanabhāga is called discrimination; it is of paratantra nature. Because it can grasp the transformed paratantra nimittabhāga, it gives rise to various parikalpita discriminations. It is the transformed function of this substance of consciousness, and because it can discriminate, it is called 'discrimination.' The paratantra nature-aspect transformed by the substance of consciousness, which resembles the clung-to nimittabhāga, is called 'what is discriminated,' because it is the characteristic grasped by the preceding discriminating darśanabhāga. It is not that the substance of consciousness itself being able to take objects is called 'discrimination'; giving rise to discriminating views is the function of consciousness, because both nimitta and darśana arise dependent on self-witnessing.

'Since only does not exclude phenomena not apart from consciousness, tathatā and so forth are also of existent nature': The word 'only' does not exclude phenomena that are not apart from consciousness. Tathatā and mental factors are also not apart from consciousness, and thus their substances all exist. At this stage, it merely excludes the existence of what is discriminated apart from consciousness; it does not exclude the existence of tathatā and so forth that are not apart from consciousness. This should be known in accordance with reason.

This means: since there exist the transforming, discriminating consciousness and the transformed objective paratantra nimittabhāga, the discriminated real phenomena external to the mind and so forth are definitely all non-existent; only phenomena such as tathatā and mental factors are not apart from consciousness, and are also truly existent.

'Far removed from the two extremes of superimposition and denigration': Because there are no phenomena outside mind, the extreme of superimposition is eliminated; because there are deluded minds and so forth, the extreme of denigration is avoided. Avoiding the extreme of denigration eliminates the repudiation of existence as like empty space taught by Bhaviveka and others; avoiding the extreme of superimposition eliminates the Hīnayāna clingings to the existence of phenomena outside mind. Thus the meaning of consciousness-only is established, tallying with the Middle Way without one-sided grasping.

Furthermore, what the various masters have clarified consists of a total of four aspects: first, the nimittabhāga; second, the darśanabhāga; third, the svasaṃvittibhāga; fourth, the saṃvittisvasaṃvittibhāga.

There are four kinds of nimittabhāga:
1. The real characteristic is called 'nimitta': its substance is tathatā, because it is the true characteristic.
2. The objective characteristic is called 'nimitta': because it can serve as an object for the faculties and mind.
3. The perceptual appearance is called 'nimitta': this is only conditioned phenomena, because they have visible appearances; it extends to both the reflection and the archetype, and is solely transformed by consciousness.
4. The conceptual characteristic is called 'nimitta': namely, the signified meaning under the signifier.
As for the nimittabhāga [here], among the above four kinds of characteristics, it takes only the latter three characteristics to be the characteristic of the nimittabhāga.

Furthermore, the nimittabhāga is twofold: first, that which is suddenly transformed by consciousness, which is the archetype; second, consciousness and so forth taking objects, which merely transform a reflection to take as object and do not attain the archetype.

Second, the darśanabhāga: The Vijñaptimātratāsiddhiśāstra says that it has the function of discerning its own object. There are five categories of this darśanabhāga:
1. Direct-witnessing seeing is called 'darśana': that is, the darśanabhāga of the three fundamental cognitions.
2. Illumination is called 'darśana': this applies to both sense faculties and mind, because both possess the sense of illumination.
3. Grasping of objects is called 'darśana': this extends through the three internal aspects, because all can take objects.
4. Thoughtful understanding is called 'darśana': because of thoughtfully understanding the signified meaning.
5. Inference is called 'darśana': that is, the mind of inference (anumāna), because it infers with respect to all objects.
Among these five kinds of seeing, excluding the five physical faculties and the two internal aspects, all the rest are subsumed under the darśanabhāga.

Third, the svasaṃvittibhāga: Because it can personally verify that its own darśanabhāga takes the nimittabhāga as object without error, it is able to act as witness.

Fourth, the saṃvittisvasaṃvittibhāga: It refers to that which can personally verify that the third, the svasaṃvittibhāga, takes the darśanabhāga as object without error; it receives its name from that which is verified.

The meaning of these four aspects is generally illustrated with the metaphor of a mirror: the mirror itself is like the svasaṃvittibhāga; the mirror's brightness is like the darśanabhāga; the mirror's reflections are like the nimittabhāga; the handle at the back of the mirror is like the saṃvittisvasaṃvittibhāga.

Regarding these four aspects, four masters establish doctrines. First, Bodhisattva Sthiramati establishes only one aspect: the svasaṃvittibhāga. The Vijñaptimātratāsiddhiśāstra says: 'This svasaṃvittibhāga arises from conditions; because it is paratantra-originated, it is said to exist. The two aspects of darśana and nimitta do not arise from conditions; they exist due to false grasping by the parikalpita mind. As such, these two aspects exist emotionally but are absent in principle. Only the svasaṃvittibhāga is of paratantra nature, born from seeds, and is truly existent.'

The two aspects of darśana and nimitta are non-existent, yet further transform and give rise to the two graspings of self and phenomena, which are also non-existent; this is using non-existence to resemble non-existence. If one goes by Bodhisattva Dharmapāla, it is using existence to resemble non-existence: the two aspects of darśana and nimitta have substance, while the two graspings of self and phenomena that they transform and give rise to are without substance. Sthiramati cites the Laṅkāvatārasūtra, which says: 'The defiled minds and mental factors of the three realms all have false discrimination as their nature.' Therefore, one knows that the darśana and nimitta aspects of the eight consciousnesses are all parikalpita falsely clung-to existences; thus only the single aspect of svasaṃvitti is of paratantra nature and is truly existent.

A verse in the Ghanavyūhasūtra says:
'What fools discriminate,
External objects, are all truly non-existent.
Vāsanās stir and defile the mind,
So it turns to resemble them.'

Therefore, one knows that it is merely fools who, relying upon the real svasaṃvittibhāga, give rise to parikalpita deluded sentiments, which transform to appear resembling the substanceless two aspects. In principle and reality, the two aspects lack real substance; it is merely that fools do not understand and falsely cling to them as real. Therefore, the treatise says: 'Ordinary beings cling to them as existent; the noble ones comprehend them as non-existent.'