[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) › 54.21 # 宗鏡錄 54.21 宗鏡錄 54.21 - **Language:** Classical Chinese ### [54.21](https://indike.org/pramana/in.bauddha.taisho.2016.54.21) 答。古德云。第六意識。即比量。意識能緣三世法。三性法。三界法。一百法等。法爾皆是第六意識緣也。有二。一明了。二獨頭。且明了者。唯於五根門中。取五塵境。是初念與五同緣時。率爾心中。唯是現量。緣其實五塵境。若後念已去。不妨通比量非量。作行解緣其長等假色。即比量。或於五塵上起執時。便是非量。即明了意識。前後許通三量。三境中。若緣五塵實法時。是性境。若後念行解心緣長等假色時。即真獨影。似帶質。二獨頭意識有三。一夢中獨頭。亦緣十八界法。唯是獨影境非實。此夢中境。唯是法處收。亦無本質。二覺寤獨頭。而緣一切法。有漏無漏。有為無為。世出世間。有體無體。空華兔角。三世一切法。皆悉緣得。 > Answer: The ancient masters said: The sixth manovijñāna is inference. The manovijñāna is able to take as conditions the phenomena of the three times, the phenomena of the three natures, the phenomena of the three realms, the one hundred phenomena, and so forth; naturally, these are all conditions taken by the sixth manovijñāna. It has two modes: first, the lucid \[manovijñāna\]; second, the solitary \[manovijñāna\]. As for the lucid one, it grasps the objects of the five sense fields exclusively at the gates of the five faculties. In the initial thought-moment when it cognizes the same object together with the five, in the spontaneous mind, it is exclusively direct perception, taking the actual objects of the five sense fields as conditions. If it is from subsequent moments onward, it may certainly extend to inference and non-valid cognition. When it forms an interpretative understanding taking nominal forms such as length as conditions, that is inference. Or when it gives rise to attachment with respect to the five sense fields, that is non-valid cognition. Thus, the lucid manovijñāna is admitted to span the three kinds of cognition across prior and subsequent moments. Among the three kinds of objects: when it takes the real phenomena of the five sense fields as conditions, they are objects of intrinsic nature. When the subsequent interpretative mind takes nominal forms such as length as conditions, they are true solitary images, resembling cognitive-substance-bearing \[objects\]. Second, the solitary manovijñāna has three varieties: 1. Solitary in dreams: this also takes the phenomena of the eighteen dhātus as conditions, but they are exclusively solitary image objects and not real. These dream objects are subsumed exclusively under the locus of mental phenomena, and they also lack real bases. 2. Solitary in waking: this takes all phenomena as conditions—contaminated and uncontaminated, conditioned and unconditioned, mundane and supramundane, existent in substance and non-existent in substance, sky-flowers, rabbit horns—all phenomena of the three times can be completely taken as conditions. > — English (machine translation) (machine translation) - [Previous: 54.20](https://indike.org/pramana/in.bauddha.taisho.2016.54.20) - [Next: 54.22](https://indike.org/pramana/in.bauddha.taisho.2016.54.22) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.2016.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.54.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.54.21](https://indike.org/pramana/in.bauddha.taisho.2016.54.21) · Pramāṇa