宗鏡錄 62.27

62.27

Answer: By the predominant power of karma of the four classes of sentient beings, the nimittabhāgas transformed by their eighth consciousnesses are also distinct. If we speak of this nimittabhāga of the eighth consciousness in relation to the first six consciousnesses of the four classes of sentient beings, it constitutes the fundamental substance (benshi). Therefore, both appearance (nimitta) and substance (benshi) are distinct, so we know that there are no external objects whatsoever, but only consciousness. Therefore the Vijñaptimātratāsiddhiśāstra states: 'First is the knowledge of contradictory appearances of consciousness: namely, in one place, pretas, humans, devas, and so forth, in accordance with the differences of karma, see differently. If the object were real, how could this be accomplished?'

Master Xuanzang of the Tang said: 'Objects are not fixedly one; therefore, they are the nimittabhāgas transformed by the four classes of sentient beings. In accordance with the transforming minds of the four classes of sentient beings, the objects also become four. In one place, understanding develops discrepancies, proving that there is only consciousness.'

The treatise states: 'Just as a place humans see as filled with excrement and filth is seen by animals as pure and wonderful food and drink, while the pure and wonderful food and drink seen by humans is seen by the devas as foul, filthy, and impure.' Thus we know that seeing differs according to merit; defilement and purity are only mind. Karma itself is differentiated; food has neither coarse nor subtle [in itself].

The Mahāprajñāpāramitopadeśa states: 'When the Buddha was on Mount Gṛdhrakūṭa, he entered the city of Rājagṛha together with the saṅgha of bhikṣus. On the way he saw a large tree trunk. The Buddha spread his niṣīdana upon the wood and sat, telling the bhikṣus: "If a bhikṣu enters dhyāna and attains mastery of mind, he can cause this large piece of wood to become earth, and it immediately becomes real earth. Why is this? Because within this wood there is the earth element. Likewise with water, fire, wind, gold, silver, and various treasures: they immediately all become real. Why is this? Because within this wood there are all their portions."' Furthermore, for example, regarding a beautiful woman: a lustful person seeing her considers her pure and wonderful, and his mind gives rise to attachment; a person practicing the contemplation of impurity contemplates her, and sees various foul discharges with not a single pure spot; a co-wife seeing her feels jealousy, anger, hatred, and revulsion, not wanting her eyes to see her, considering her impure. A lustful person contemplates her as pleasure; a jealous person contemplates her as suffering; a person of pure practice contemplates her and attains the Way; a person with no involvement contemplates her without favor or bias, like seeing soil or wood. If this beautiful woman were truly pure, all four kinds of persons contemplating her should see her as pure. If she were truly impure, all four kinds of persons contemplating her should see her as impure. Therefore we know that beauty and ugliness reside in the mind; externally there is nothing fixed.