[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) › 61.9 # 宗鏡錄 61.9 宗鏡錄 61.9 - **Language:** Classical Chinese ### [61.9](https://indike.org/pramana/in.bauddha.taisho.2016.61.9) 答。古師云。現識名為色識者。此言色識。是從境為名。見分識變似色故。名為色識。體實是識。由能變色。故名色識。此取見分識為體。由能緣色。或能變色。故名色識。又相分色不離識故。名為色識。此即取相分色為體。相分之色實非識。由從識變不離識故。名為色識。或相分名色。見分名識。此雙取識境二法為體。以見相同種故。此許前念相分。為後念識所緣緣義。謂前念識之相分。為後念識之境。即本識中生。以自果功能念起。即前念識相。為後念識境之所以。謂因前念所緣故。還熏得種。由種故生今念。歷轉。推功歸本。乃是前念所緣。為今識緣。自果者。相分現行也。功能者。種子也。謂由前念識相分為能熏。故熏引得生自種子。在本識中。能生後念識相分色等。與後念識為境。由前念相熏種。生後念境相。說前念相分。為後識所緣緣也。 > Answer: Ancient masters said: As for calling the manifest consciousness a 'form-consciousness', this phrase 'form-consciousness' takes its name from the object. Because the darśanabhāga consciousness transforms so as to resemble form, it is called form-consciousness. Its substance is actually consciousness; because it can transform into form, it is called form-consciousness. This takes the darśanabhāga consciousness as the substance; because it can cognize form or transform into form, it is called form-consciousness. Furthermore, because the form of the nimittabhāga is not separate from consciousness, it is called form-consciousness. This takes the form of the nimittabhāga as the substance; the form of the nimittabhāga is not actually consciousness, but because it is transformed from consciousness and is not separate from consciousness, it is called form-consciousness. Or, the nimittabhāga is called form, and the darśanabhāga is called consciousness; this takes both dharmas of consciousness and object together as the substance, because darśana and nimitta share the same seed. This admits the meaning of the nimittabhāga of the preceding moment serving as the objective condition (ālambanapratyaya) for the consciousness of the subsequent moment. That is, the nimittabhāga of the consciousness of the preceding moment serves as the object for the consciousness of the subsequent moment; it is produced within the fundamental consciousness, arising in thought by the efficacy of its own fruit, which is the reason why the nimitta of the consciousness of the preceding moment serves as the object for the consciousness of the subsequent moment. That is to say, because of what was cognized in the preceding moment, it perfumes and produces seeds; due to the seeds, the present moment is produced; through continuous transformation, tracing the efficacy back to its source, it is indeed what was cognized in the preceding moment that serves as the condition for the present consciousness. 'Its own fruit' is the active manifestation (samudācāra) of the nimittabhāga; 'efficacy' is the seed. That is, with the nimittabhāga of the consciousness of the preceding moment serving as the perfumer, it perfumes and gives rise to its own seeds; within the fundamental consciousness, they can produce the nimittabhāga form and so forth of the consciousness of the subsequent moment, serving as the object for the consciousness of the subsequent moment. Because the preceding moment's nimitta perfumes seeds, which produce the objective mark of the subsequent moment, the nimittabhāga of the preceding moment is said to be the ālambanapratyaya of the subsequent consciousness. > — English (machine translation) (machine translation) - [Previous: 61.8](https://indike.org/pramana/in.bauddha.taisho.2016.61.8) - [Next: 61.10](https://indike.org/pramana/in.bauddha.taisho.2016.61.10) - [Up: 61](https://indike.org/pramana/in.bauddha.taisho.2016.61) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.61.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.61.9](https://indike.org/pramana/in.bauddha.taisho.2016.61.9) · Pramāṇa