宗鏡錄 67.33

67.33

Answer: Objects arise in accordance with mental imputation; consciousness is generated following conditions. Imputation is merely the mind of parikalpita (conceptual construction); conditions are the nature of paratantra (other-dependence). Conditioned phenomena exist, belonging to the gate of ultimate truth (paramārtha). Imputed attachments are inherently empty, returning to the way of worldly convention (saṃvṛti). The Vijñaptimātratāsiddhiśāstra states: 'Because external objects are posited according to mental imputation, they do not exist in the manner of consciousness; because internal consciousness necessarily arises depending on causes and conditions, it is not non-existent in the manner of objects. Thereby one refutes both the clinging to superimposition and to deprecation. Because objects are provisionally established depending on internal consciousness, they exist only conventionally; because consciousness is the substantial basis upon which provisional objects depend, it also exists ultimately.' The commentary explains: 'External objects are the parikalpita-svabhāva (conceptually constructed nature), real objects external to mind. Because they are posited as provisional following deluded imputation, their substance is entirely non-existent in reality, not similar to the other-dependent internal consciousness. As for internal consciousness, its substance is paratantra (other-dependence); therefore it necessarily arises depending on seeds as causes and conditions, and its substance is not entirely non-existent like the parikalpita object. Those real selves and dharmas are like the hair of a tortoise; consciousness exists as other-dependent, and thus is not of that category. Here, the two divisions of nimittabhāga and darśanabhāga, such as form and the rest, are transformed by internal consciousness, and because they are not separate from consciousness, they are collectively named internal consciousness. Because the nature of the substance of this internal consciousness is not non-existent, and the nature of the substance of a self and dharmas external to mind is not existent, one directly refutes the clinging to superimposition of external speculators who impute objects separate from the mind to be real, as well as refutes the clinging to deprecation of the deluded emptiness of those of mistaken view who perniciously seize upon emptiness and deny consciousness to be likewise non-existent. Being thus free from [the extremes of] emptiness and existence, the teaching of consciousness-only is expounded. If there are dharmas external to mind, one transmigrates in birth and death; when one awakens to the one mind, birth and death are forever abandoned. This may indeed be called the unsurpassable middle doctrine.'