宗鏡錄 55.35

55.35

答。古德云。五八識無執。以因緣變故。唯現量。夫為執者。必須強思計度等。有執也。唯第六第七有遍計分別故。即六七二識有執也。又四句。一。遍而非計。即第六獨頭意識。遍緣一切。不計執故。二計而非遍。即第七識。唯緣賴耶起計度故。三亦遍亦計。第六識因中。有周遍計度。四非計非遍。即五識唯緣。五塵。無計度故。前五識任運證境。不帶名言。唯現量故。第八亦然。

Answer: Ancient masters stated: The five [sensory] consciousnesses and the eighth consciousness have no attachment, because they transform according to causes and conditions; they are strictly direct perception (pratyakṣa). For an attachment to occur, there must be forceful reflection, calculation, and the like, before there is attachment. Only the sixth and seventh consciousnesses have pervasive conceptual discrimination; therefore, it is the sixth and seventh consciousnesses that possess attachment. Furthermore, there are four alternatives: First, pervasive but not conceptualizing: namely, the solitary sixth consciousness, which pervasively takes all [dharmas] as objects without holding attachments. Second, conceptualizing but not pervasive: namely, the seventh consciousness, which only takes the ālayavijñāna as its object and gives rise to calculation. Third, both pervasive and conceptualizing: during the causal stage, the sixth consciousness has pervasive calculation. Fourth, neither conceptualizing nor pervasive: namely, the five consciousnesses, which merely take the five sensory dusts as objects without calculation. The first five consciousnesses spontaneously realize their objects without engaging conventional designations, being strictly direct perception; the eighth is also like this.