瑜伽論記 15.9

15.9

Ji says: "As the Pramāṇasamuccaya and Nyāyamukha state: 'The five consciousnesses are only direct perception; the simultaneous mental consciousness is likewise.' Now here, the five consciousnesses are clear, distinct direct perception, and are not called conceptualizing because they are not associated with investigation, reflection, and so forth. Although the sixth [consciousness] cognizes direct perception together with the five, it is called conceptualizing because it is associated with investigation and reflection; being called cognizing the present together, it can obtain clarity. If it is the mental consciousness subsequent to those five consciousnesses, then it is not clear because it cognizes the past; just as cognizing events of hundreds of thousands of kalpas is not clear, as refuted in Fascicle 51. Now, since this first cause states 'because it is extremely clear,' it achieves clarity just as when cognizing the present; it is not that the five consciousnesses cognize the past and thereby regain clarity. Because the second cause, being simultaneous with the five, directs attention toward the five objects, one knows that it also cognizes the present. As for the third cause, 'nourishment from two supports': visual consciousness has four supporting faculties, and mental consciousness has five supporting faculties—four are identical with the eye, and the fifth adds its own. This means that mental consciousness, relying on nourishment from its own faculty and the eye faculty—two supports—is then able to cognize the present. If it relied solely on its one own support, then cognizing the object would not be clear; this is stated according to a dispersed, non-meditative state. Here, taking the eye as a doorway to grasp objects is called 'nourishment'; it is not identical to the visual consciousness's reliance on its faculty being called nourishment. Furthermore, when wholesome or unwholesome consciousnesses such as the eye arise, they must necessarily be induced by the mind to be possible; because the mind nourishes visual consciousness, wholesome and unwholesome [states] can exist, from which one knows that mind and eye cognize together."