八識規矩補註 1.6

1.6

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.)