八識規矩補註 1.6

1.6

此言前五識於三境中唯緣性境，三量唯是現量，唯三性俱通也。蓋境則有三，性境者性實也，即實根、塵、能、所八法而成，乃有體實相分境。謂此境自有實種生，有實體用，現在實法即所緣唯識也。若前五識二種變中因緣變，故唯緣離言自相境，故獨影境假乃分別變緣之三量，唯現量爾。既唯現量緣境之時，明證眾境，故唯緣性境也。此識於善、惡、無記三性俱通，以五識性非恒一故，解見下文。（量有三，謂現、比、非也。比、非注見下，此但釋現量。現謂顯現，取境親明故；量謂量度，刊定義故。若心、心所緣境之時，離映障等顯，了分明，得境自性，名現量也。若現屬境、量屬心，或俱屬心，或現屬根、量屬心，依士、持業、依主三釋。言體者，即以無分別智正解心、心所謂體也——謂現量緣境時，離名言種類及邪妄分別，名無分別智，此智為現量——體《理門論》有四種：一、前五識，二、同時意識，三、諸心、心所自證分，四、一切定心。此四皆實證境而無分別也。）

This says that among the three realms, the first five consciousnesses only cognize the nature-realm; among the three pramāṇas, they are only pratyakṣa; and they pervade all three natures. For realms are of three kinds: the nature-realm is what is real in nature, formed precisely of the eight dharmas of the real sense faculties, dusts, perceiving [aspect], and perceived [aspect]; it is the realm of the nimittabhāga possessing real substantiality. This means that this realm is produced from its own real seeds, possesses real substance and function, and real dharmas of the present are precisely vijñaptimātra as the object of cognition. If we consider the two kinds of transformation, the first five consciousnesses are transformation by cause and condition, so they only cognize realms that are svalakṣaṇa free from verbal expression; solitary image realms, being unreal, are cognized by transformation by conceptual discrimination. Among the three pramāṇas, they are only pratyakṣa. Since they are only pratyakṣa, when cognizing realms, they clearly realize the multitude of realms, hence they only cognize the nature-realm. These consciousnesses pervade all three natures of kuśala, akusala, and avyākṛta, because the nature of the five consciousnesses is not permanently uniform; the explanation appears below. (There are three pramāṇas, namely pratyakṣa, anumāna, and fallacious cognition. Annotations on anumāna and fallacious cognition appear below; here we explain only pratyakṣa. 'Pratya-' [manifest] means appearing openly, because it grasps the realm directly and clearly; 'kṣa' [pramāṇa] means measuring, determining the definitive meaning. When the mind and caittas cognize a realm, free from obstruction and covering, manifest, clear and distinct, and apprehend the self-nature of the realm, it is called pratyakṣa. If 'manifest' belongs to the realm and 'measuring' belongs to the mind, or both belong to the mind, or 'manifest' belongs to the faculty and 'measuring' belongs to the mind, these are the three compound types of tatpuruṣa, karmadhāraya, and tatpuruṣa. Regarding its substantial entity, it takes nirvikalpa-jñāna, which correctly understands the mind and caittas, as its substantial entity—meaning that when pratyakṣa cognizes a realm, it is free from nominal conventions, categories, and erroneous discriminations, and is called nirvikalpa-jñāna, this wisdom being pratyakṣa. As for its substantial entity, the Nyāyamukha states that there are four kinds: first, the first five consciousnesses; second, concurrent manovijñāna; third, the svasaṃvittibhāga of all minds and caittas; fourth, all minds in samādhi. All four of these genuinely realize realms without discrimination.)