[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 53.20 # 宗鏡錄 53.20 宗鏡錄 53.20 - **Language:** Classical Chinese ### [53.20](https://indike.org/pramana/in.bauddha.taisho.2016.53.20) 答。第六明了意識。緣長等假色。有三義故。所以不於法處攝。一明闇不同。二以假從實。三以影從質。具此三義。故於色處攝也。若獨頭意識。無此三故。所以法處攝。且第一明闇有異者。若明了意識。與五識初念率爾心時。即是現量。不緣其假。至後念明了意識分別心生。即緣假色。五識正緣實色時。此意於五識所緣實色。而生行解。緣其假是六。與五識不同時起分別故。即此意識。即是明也。所緣假色等。即於色處攝。不於法處收。若是獨頭意。不假五識而生分別。但約獨起者。即是闇意識。即於法處攝。二以假從實者。以長等假色。依他實色上立。雖意識緣。攝此假色。歸於實色。總於色處攝也。不於法處收。三以影從質。長等假色。是第六識。託五塵實色為質。而變起長等假相分緣。將此假相分長等色。就五塵實色處收。總於色處攝也。若獨頭意識。不必有本質也。此有三義。故假五塵色。總於色收。若是獨頭生闇意識所緣之境。即法處收。 > Answer: 'Because the sixth clarifying manovijñāna conditioning nominal forms such as length has three meanings, they are not subsumed under the dharmāyatana: first, the difference between clarity and obscurity; second, following the real from the nominal; third, following the substance from the image. Because it possesses these three meanings, they are subsumed under the rūpāyatana. The solitary manovijñāna lacks these three, which is why it is subsumed under the dharmāyatana. First, as for the difference between clarity and obscurity: when the clarifying manovijñāna is in the initial spontaneous mind together with the five consciousnesses, it is direct perception and does not condition the nominal. When the discriminatory mind of the clarifying manovijñāna arises in subsequent moments, it then conditions nominal form. While the five consciousnesses are directly conditioning real form, this manovijñāna generates active understanding regarding the real form conditioned by the five consciousnesses, conditioning its nominal \[aspect\]; it is the sixth, not arising simultaneously with the five consciousnesses to make discrimination, so this manovijñāna is "clarity." The nominal forms and so forth that it conditions are subsumed under the rūpāyatana and are not included in the dharmāyatana. If it is the solitary manovijñāna, which does not rely on the five consciousnesses to generate discrimination but merely arises alone, it is the "obscure" manovijñāna, and is subsumed under the dharmāyatana. Second, as for following the real from the nominal: because nominal forms such as length are established upon other-dependent real forms, although the manovijñāna conditions them, it subsumes these nominal forms back into real forms, so they are entirely subsumed under the rūpāyatana, not included in the dharmāyatana. Third, as for following the substance from the image: nominal forms such as length are nominal nimittabhāgas that the sixth consciousness transforms and conditions, relying on the real forms of the five dusts as their underlying substance. Taking these nominal nimittabhāgas of length and so forth to be subsumed under the real forms of the five dusts, they are entirely subsumed under the rūpāyatana. The solitary manovijñāna does not necessarily have an underlying substance. Because there are these three meanings, the nominal colors of the five dusts are entirely subsumed under rūpa. If it is the object conditioned by the obscure manovijñāna that arises in solitude, it is subsumed under the dharmāyatana.' > — English (machine translation) (machine translation) - [Previous: 53.19](https://indike.org/pramana/in.bauddha.taisho.2016.53.19) - [Next: 53.21](https://indike.org/pramana/in.bauddha.taisho.2016.53.21) - [Up: 53](https://indike.org/pramana/in.bauddha.taisho.2016.53) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.53.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.53.20](https://indike.org/pramana/in.bauddha.taisho.2016.53.20) · Pramāṇa