Exposition on the Vijñaptimātratāsiddhi

Original Text: Treatise. The self-nature and dharmas transformed by inner consciousness are ultimately real.

Commentary states: This reveals that the dependent self and dharmas are nominally designated. First, it reveals that their substance is not truly self or dharmas. The inner consciousness transforms what appears as self and dharmas. Though their substance, arising dependently, exists, it is not the real self-nature or dharmas erroneously grasped by deluded thinking. These dependently arisen dharmas lack a sovereign and lack inherent function.

Explanation: Inner consciousness refers to the seventh consciousness, which cognizes the internal six dusts (objects). The internal six dusts are transformed and manifested with the participation of the seventh consciousness. The three transforming consciousnesses (the eighth consciousness, the seventh consciousness, and the first six consciousnesses) collectively transform and manifest the internal six dusts and the five aggregates. The six consciousnesses and the five aggregates possess dependent nature, arising dependent on various conditions, produced by the eighth consciousness. They transform what appears as the nominal self (the five aggregates and six consciousnesses) and transform what appears as the universe, the vessel world. In reality, these dharmas are not truly existent; they are not a real self or real dharmas.

The five aggregates are not the self, not real; the six consciousnesses are not the self, not real; the six dusts are not real. All dharmas are not self, not real. The nominal self and nominal dharmas manifested by inner consciousness appear to exist phenomenally, but in essence are non-existent; the illusory transformation is emptiness.

The five aggregates, six dusts, and six consciousnesses are merely nominal designations, generated dependent on various conditions. Dependently arisen dharmas appear to exist on the surface level, but in reality, they are merely the erroneous conceptualizations of sentient beings' discerning consciousness, falsely reckoned as self and as real – as if there were a self and various dharmas. Actually, they do not exist; the illusory transformation is not real, like objects in a dream. This is because these dependently arisen dharmas, produced by causes and conditions, lack autonomy, lack sovereignty, and lack real function.

"Self" means sovereignty. Since the five aggregates lack autonomy and sovereignty, the five aggregates are not the self; they are merely a nominal concept, nominally existent but not real. The five aggregates lack real function; their apparent functional activity lacks sovereignty and is not actually performed by the five aggregates themselves. Behind them, there is another sovereign, the true master, the true self. That self alone possesses what is real, has true function, has autonomy, and can sovereignly govern the birth, abiding, change, and cessation of all dharmas.

There is no real five aggregates, nor is there any real function of the five aggregates. Sentient beings perceive the five aggregates as having function due to erroneous knowing and perception, arising from the confusion and disorder of the mind. In reality, there is not even a deluded, inverted mind; all is like flowers in the sky, scenes in a dream. After attaining the first Bodhisattva ground (entering the Path of Seeing), one no longer perceives the five aggregates as having real function; one does not consider all dharmas as having real function. All are mere appearances, lacking real function; only the eighth consciousness has real function. It is like a puppet, which lacks real function. How could a puppet have function? A puppet can never have function under any circumstances. Those who believe a puppet has function are all deluded and confused sentient beings whose minds lack understanding.