宗鏡錄 63.22

63.22

答。五識緣五塵境時。雖即是實。但是五識之所變。自識相分。不離五識。皆成唯識。故唯識論云。故現量境。是自相分。識所變故。亦說為有。意識所執外實色等。妄計有故。說彼為無。意云。五識各有四分。其五塵境。是五識之親相分。由五識自證分變似色等相分境現。其相分又不離見分。皆是唯識。若後分別意識起時。妄執心外有其實境。此即是無。不稱境體而知故。

Answer: When the five consciousnesses cognize the five-dust objects, although they are real, they are transformed by the five consciousnesses; they are the nimittabhāga of their own consciousness, not separate from the five consciousnesses, and all constitute vijñaptimātra. Therefore the Vijñaptimātratāsiddhiśāstra states: 'Therefore, the object of pratyakṣa is its own nimittabhāga; because it is transformed by consciousness, it is also said to exist. External real forms and so forth clung to by the manovijñāna are falsely imagined to exist, so they are said to be non-existent.' The meaning is: Each of the five consciousnesses has four parts. The five-dust objects are the direct nimittabhāga of the five consciousnesses. The svasaṃvittibhāga of the five consciousnesses transforms into the likeness of nimittabhāga objects such as form and manifests them; this nimittabhāga is furthermore not separate from the darśanabhāga, so all is vijñaptimātra. If later the discriminating manovijñāna arises and falsely clings that real objects exist outside the mind, this is non-existent, because it is known without conforming to the substance of the object.