宗鏡錄 55.11

55.11

答。為質能起相分生故。以起約相分。令見分有所慮故。即本質起所緣故。亦名所緣緣也。以親所緣緣為增上緣故。亦得名所緣緣。即起所緣故。亦有三名。一名本質。二名外所慮託。三名疎所緣緣。即為本質能起相分。相分起見分。見分起自證分。自證分能起證自證分。即為質能起。約自所慮託相分。故說本質。亦名所緣緣。且如法識。能了一切法者。即第六意識。都有五般。皆緣法境。一定中獨頭意識。緣於定境。定境之中。有理有事。事中有極略極逈及定自在所生法處諸色。二散位獨頭。緣受所引。及遍計所起諸法處色。如緣空華。兔角鏡像。水月構畫所生者。並法處攝。三夢中獨頭。緣夢中境。遍計所執法處色。四明了意識。依五根門。與前五識同緣五塵。明了取境。名明了意識。五亂意識。是散意識。於五根中狂亂而起。然不與五識同緣。如患熱病。見青為黃。非是眼識。是此緣故。緣遍計所執色。又若明了意識。於五根門。與五同緣五塵境故。應以五識為俱有依。除獨頭起。獨頭起者。總有四種。一。謂定中獨頭。緣於定境。不與五識同緣。二夢中獨頭。緣法塵境。夢中諸相。亦遍計所起。三。散位獨頭。構劃境相。緣遍計所起色。四亂意識。亦名獨頭。可知。

Answer: Because the underlying substance can give rise to the emergence of the nimittabhāga. By giving rise to the nimittabhāga, it causes the darśanabhāga to have something to contemplate; thus, because the underlying substance gives rise to the cognitive object, it is also called an objective condition. Because the immediate objective condition serves as its sovereign condition, it also obtains the name 'objective condition'. Because it gives rise to the cognitive object, it also has three designations: first, underlying substance; second, external contemplated reliance; third, mediate objective condition. That is, because the underlying substance can give rise to the nimittabhāga, the nimittabhāga gives rise to the darśanabhāga, the darśanabhāga gives rise to the svasaṃvittibhāga, and the svasaṃvittibhāga can give rise to the saṃvittisvasaṃvittibhāga. Thus, because the substance can give rise to the nimittabhāga that is contemplated and relied upon by oneself, it is said that the underlying substance is also called an objective condition. Furthermore, taking for example the consciousness of dharmas, which can discern all dharmas—namely, the sixth manovijñāna—it has altogether five types, all of which take the sphere of dharmas as their cognitive object: First, solitary manovijñāna in samādhi, which takes the cognitive object of samādhi as its object. Within the cognitive object of samādhi, there are principle and phenomena; within phenomena, there are the extremely minute, the extremely distant, and the forms included in the sphere of dharmas produced by mastery in samādhi. Second, solitary manovijñāna in distracted states, which takes as its cognitive object that which is induced by receipts, as well as the forms included in the sphere of dharmas arisen from conceptualisation, such as cognitive objects like sky-flowers, hare's horns, mirror images, the moon in water, and those produced by imaginative depiction; all these are subsumed under the sphere of dharmas. Third, solitary manovijñāna in dreams, which takes dream objects as its cognitive object, being forms included in the sphere of dharmas conceptually constructed. Fourth, clear manovijñāna, which relies on the gates of the five sense-faculties, cognises the five sensory objects together with the preceding five consciousnesses, and apprehends cognitive objects clearly; hence it is named 'clear manovijñāna'. Fifth, confused manovijñāna, which is a distracted manovijñāna that arises in a deranged manner within the five sense-faculties, yet does not cognise cognitive objects together with the five consciousnesses; for example, one afflicted by a fever sees blue as yellow—this is not the visual consciousness, but is due to this condition, taking conceptually constructed forms as its cognitive object. Furthermore, if it is clear manovijñāna, because it cognises the spheres of the five sensory objects together with the five [consciousnesses] at the gates of the five sense-faculties, it should take the five consciousnesses as its co-arising support. This excludes those arising solitarily. Those that arise solitarily are altogether of four kinds: First, solitary [manovijñāna] in samādhi, which takes the cognitive object of samādhi as its object and does not cognise together with the five consciousnesses. Second, solitary [manovijñāna] in dreams, which takes the sphere of dharma-objects as its cognitive object; the various signs in dreams are also arisen from conceptualisation. Third, solitary [manovijñāna] in distracted states, which fabricates objective signs, taking as its cognitive object forms arisen from conceptualisation. Fourth, confused manovijñāna, which is also called solitary, as may be understood.