成唯識論掌中樞要 1.88

1.88

總攝諸境有其三類：一者，性境——諸真法體名為性境。色是真色，心是實心，此真實法不定隨心，三性不定；如實五塵唯無記性；不隨能緣五識通三性故。亦不隨心同於一繫，如第八識是一界繫；所緣種子通三界繫；身在下界起二通時，緣天眼耳；身在上地眼、耳二識見欲界境；二禪已上眼、耳、身識緣自地境，識初禪繫，境自地繫。如是等類亦不隨心一種所生，由見、相種各別體故。二者，獨影之境——唯從見分；性、繫、種子皆定同故；如第六識緣龜毛、空花、石女、無為、他界緣等所有諸境。如是等類皆是隨心，無別體用；假境攝故；名為獨影。三者，帶質之境——謂此影像有實本質，如因中第七所變相分，得從本質是無覆無記等。亦從見分是有覆所攝，亦得說言從本質種生，亦得說言從見分種生，義不定故。「性種等隨應」者，「隨應」是不定義，有二隨應：一者，義顯三境，諸心聚生。有唯有一，有二二合，有三同聚。有一者，如前已說。有二合者，如第八識緣自地散境；心王所緣是初性境；心所所緣是獨影境；五識所緣自地五塵，是初性境，亦得說是帶質之境，如第六識緣過、未五蘊，得是獨影，亦得說是帶質之境，熏成種子，生本質故。有三合者，如四第八緣定果色。心所所緣唯是獨影；心王所緣是實性境，亦得說為帶質之境。第六所變定果之色為本質故。二者又「性種等隨應」者，顯上三境隨其所應，或性雖同，而繫、種不同，如在下地緣上界天眼、耳；或繫雖同，性、種不同，如五識緣自界五塵；或種雖同，而繫不同，約聚論之即有，一法論之即無，如第八識聚心所所緣與見同種，心王所緣而繫不同。二合、三合思准可知。以此一頌定諸法體，於八識中若因，若果，一一行相於五蘊法各別牒出，恐繁且止。

Summarizing all cognitive objects, there are three categories. First, nature-objects: all genuine entities of phenomena are named nature-objects. Matter is genuine matter, mind is real mind; these real phenomena do not definitely follow the mind, and their three moral natures are not fixed. For instance, the actual five dust-objects are solely of indeterminate nature; they do not follow the apprehending five consciousnesses, which are open to the three natures. Nor do they follow the mind in belonging to the same realm-association: for example, the eighth consciousness is bound to a single realm, but the seeds it cognizes are open to the three realms; when one's body is in a lower realm and gives rise to the two supernormal knowledges, one cognizes divine eyes and ears; when the body is in an upper plane, the eye and ear consciousnesses view realms of desire; from the second dhyāna upward, the eye, ear, and body consciousnesses cognize the objects of their own plane, where the consciousness is bound to the first dhyāna while the objects are bound to their own plane. Such varieties do not follow the mind in arising from a single seed, because the seeds of darśana and nimitta have distinct substances. Second, solitary-reflection objects: these derive solely from the darśanabhāga; their nature, realm-association, and seeds are all necessarily identical. For instance, all such objects as the sixth consciousness cognizing hare's horns, sky flowers, barren woman's child, unconditioned dharmas, cognitions of other realms, and so forth. All such types follow the mind and have no distinct substance or function; being subsumed under provisional objects, they are named solitary reflections. Third, archetype-bearing objects: this means that this reflected image possesses a real archetype. For example, the nimittabhāga transformed by the seventh consciousness in the causal stage can follow the archetype in being non-obscured indeterminate, and can also follow the darśanabhāga in being subsumed under the obscured [indeterminate]; it may also be said to arise from the seed of the archetype, and may also be said to arise from the seed of the darśanabhāga, because its meaning is not fixed. As for "nature, seeds, and so forth follow what is appropriate": "follow what is appropriate" means unfixed sense. There are two kinds of following what is appropriate. First, the meaning reveals that the three objects arise in various mental aggregates: some have only one, some combine two and two, and some have three together in the same aggregate. Having only one is as already explained above. Those having a combination of two are, for example, the eighth consciousness cognizing dispersed objects of its own plane: what the citta cognizes is the first, the nature-object; what the caitasikas cognize is the solitary-reflection object; the five dust-objects of their own plane cognized by the five consciousnesses are the first, the nature-object, and may also be called archetype-bearing objects, just as the sixth consciousness cognizing the past and future five aggregates can be a solitary-reflection, and can also be called an archetype-bearing object, because they perfume and form seeds which produce archetypes. Those having a combination of three are, for example, the four eighth [consciousnesses] cognizing matter resulting from meditative concentration: what the caitasikas cognize is solely solitary-reflection; what the citta cognizes is the real nature-object, and may also be called an archetype-bearing object, because the matter resulting from meditative concentration transformed by the sixth consciousness serves as the archetype. Second, furthermore, "nature, seeds, and so forth follow what is appropriate" reveals that the above three objects, according to what is appropriate: either, though their natures are identical, their realm-associations and seeds differ, as when in a lower plane cognizing divine eyes and ears of an upper realm; or, though their realm-associations are identical, their natures and seeds differ, as when the five consciousnesses cognize the five dust-objects of their own realm; or, though their seeds are identical, their realm-associations differ—treated in terms of aggregates there is such, but treated in terms of a single dharma there is not, as when what the caitasikas in the aggregate of the eighth consciousness cognize shares the same seed with the darśana, while what the citta cognizes has a different realm-association. Combinations of two and three can be inferred accordingly. Using this single verse to determine the substances of all phenomena, whether in cause or in result among the eight consciousnesses, each and every ākāra is individually taken up with respect to the dharmas of the five aggregates; fearing prolixity, I shall stop here for now.