宗鏡錄 49.11

49.11

答。若實無為。因位不證。若假無為。又非彼境。三量分別者。散位心心所。若具四義。即名現量。一任運緣。二不帶名言。三唯性境。四無計度分別。今第八四義。既足。極成現量。假實分別者。因中第八見分。定不緣假。唯因緣變故。因緣變具二義。一任運義。二種子義。為境從種生。識。任運緣。名因緣變。今第八所緣境。定以見分別種生。是因緣變。

Answer: If it were the real unconditioned, it is not realized in the causal stage. If it were the nominal unconditioned, it is not its objective realm. In differentiating the three epistemic instruments (pramāṇa), if the citta and caittas in the dispersed state possess four characteristics, they are termed direct perception (pratyakṣa): 1. conditioning spontaneously; 2. not entailing names and words; 3. being exclusively a realm of intrinsic nature (vastu-viṣaya); 4. being free from calculative conceptualization. Now that the eighth [consciousness] possesses these four characteristics fully, it is fully established as direct perception. Regarding the distinction between nominal and real: in the causal stage, the darśanabhāga of the eighth [consciousness] definitely does not condition the nominal, because it is exclusively a transformation of causes and conditions (hetupratyaya-pariṇāma). A transformation of causes and conditions possesses two meanings: 1. the meaning of spontaneity; 2. the meaning of seeds. Because the objective realm is produced from seeds and the consciousness conditions it spontaneously, it is called a transformation of causes and conditions. Now the objective realm conditioned by the eighth [consciousness] is definitely produced from seeds distinct from the darśanabhāga; it is a transformation of causes and conditions.