宗鏡錄 62.15

62.15

答。恐犯能別不極成過故。謂小乘不許色不離於眼識故。次因云。極成五識中隨一攝故者。因言極成。亦簡不極成五識。若不言極成簡。空言五識中隨一攝者。即此因犯自他一分隨一不成過。所以因安極成言揀之。喻云。如餘極成四識者。喻言極成。亦揀不極成法。若不安極成。犯一分能立所立不極成過。所以安極成言簡。既立得相分色不離於眼識。餘聲香味觸等皆準此成立。皆不離於餘四識故。所以唯識論頌云。極成眼等識。五隨一攝故。如餘不親緣。離自識色等。次申問答。

Answer: For fear of committing the fallacy of an unestablished qualifier (viśeṣaṇāsiddha), because the Hīnayāna does not accept that matter is not separate from visual consciousness. Next, regarding the reason, ‘because it is subsumed under any one of the well-established five consciousnesses’: stating ‘well-established’ in the reason also sets aside the five consciousnesses that are not well-established. If one does not set them aside by stating ‘well-established’ and merely says ‘subsumed under any one of the five consciousnesses’, this reason would commit the fallacy of being unestablished in part for oneself or the other (anyatarāsiddha). Therefore, the reason places the word ‘well-established’ to set it aside. Regarding the example, ‘just like the other well-established four consciousnesses’: stating ‘well-established’ in the example also sets aside unestablished dharmas. If one does not place ‘well-established’, it commits the fallacy of an unestablished probans or probandum in part. Therefore, the word ‘well-established’ is placed to set it aside. Since the nimittabhāga of matter is established as not separate from visual consciousness, the remaining sounds, odors, tastes, and tangibles are all established by analogy with this, as they are all not separate from the other four consciousnesses. Therefore, the verse of the *Vijñaptimātratāsiddhiśāstra* says:
‘The well-established visual and other consciousnesses, / because they are subsumed under any one of the five, / like the others, do not directly cognize / matter and so forth separate from their own consciousness.’
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