宗鏡錄 68.5

68.5

答。初性境。用實五塵為體。具八法成故。八法者。即四大。地水火風。四微。色香味觸等。約有為說。若能緣有漏位中。除第七識。餘七皆用自心心所為體。第二獨影境。將第六識見分所變假相分為體。能緣即自心心所為體。第三帶質。即變起中間假相分為體。若能緣有漏位中。唯六七二識心心所為體。又成唯識論樞要誌云。真色真心。俱是所緣。所變相分俱名性境。或能緣心。而非妄執分別構畫。名為真心。真心緣彼真色等境。所變相分。方名性境。若心緣心所變。相分。相分無實。但帶質故。性者。體也。體性是實。名為性境。獨影者。獨者。單也。單有影像。而無本質。故相名獨。如緣龜毛石女等相。或雖有質相分。不能熏彼質種。望質無能。但有假影。亦名為獨。如分別心緣無為相。及第八識心所相及。餘準此知。帶質之境者。質者。周易云。形體也。帶者。說文謂之紳也。紳也謂束。又方言云。帶謂行也。今云帶質。義通二也。若依說文。謂即挾帶逼附之義。如紳束也。若依方言。影仗質生。如因其路。行義方有。然此相分。雖有能熏自及質種。然無實用。如緣心相。相分之心。無慮用故。通情本者。情謂見分。本謂質也。顯所變相。隨見隨質。以判種性。二義不定。又境有二。一眾生遍計所執情境。心外見法。名之曰境。二諸聖自在德用智境。以從心現故。成其妙用智境。又二。一分劑境。廣大無邊故。二所知境。唯佛能盡故。又有二種。一是心境。唯心現故。張心無心外之境。張境無境外之心。常含一味故。二是境界之境。謂心境無礙。隱顯同時。體用相成。理事齊現。

Answer: First, the nature-object takes the real five sense-data as its substance, because it is formed by possessing the eight phenomena. The eight phenomena are the four great elements—earth, water, fire, and wind—and the four subtle particles—color/form, odor, taste, and tangible. This is spoken with respect to the conditioned. If spoken of the apprehending aspect in the defiled state, with the exception of the seventh consciousness, the remaining seven [consciousnesses] all take their own citta and caittas as substance. Second, the solitary-image object takes the nominal nimittabhāga transformed by the darśanabhāga of the sixth consciousness as substance; its apprehending aspect takes its own citta and caittas as substance. Third, the substance-bearing [object] takes the nominal nimittabhāga transformed and arisen in between as substance; if spoken of the apprehending aspect in the defiled state, it takes the citta and caittas of only the sixth and seventh consciousnesses as substance. Furthermore, the Record of the Essentials of the Vijñaptimātratāsiddhiśāstra states: “Real forms and real minds are both apprehended objects; the transformed nimittabhāgas are both called nature-objects. Or again, the apprehending mind that is not false clinging, discrimination, or conceptual construction is called the real mind. When the real mind cognizes those objects such as real form, only the transformed nimittabhāga is called a nature-object. If mind cognizes the nimittabhāga transformed by mind, the nimittabhāga has no reality, but merely bears the substance. ‘Nature’ is substance; its substantial nature being real, it is named a nature-object. As for the solitary image: ‘solitary’ means single; it singly has a shadow-image without having an archetype; therefore the characteristic is called solitary. For example, cognizing characteristics such as turtle’s hair and the child of a barren woman. Or, although there is an archetype, the nimittabhāga cannot perfume the seed of that archetype; facing the archetype it is powerless and has only a nominal image, so it is also called solitary. For example, when the discriminating mind cognizes the characteristic of the unconditioned, and the characteristics of the mental factors of the eighth consciousness, and so forth; the rest may be understood accordingly. As for the substance-bearing object: regarding ‘substance’ (zhi), the Zhouyi says it means bodily form. Regarding ‘bearing’ (dai), the Shuowen says it means a sash; a sash means binding. Again, the Fangyan says that ‘dai’ means walking. Now in saying ‘substance-bearing,’ the meaning connects to both. If relying on the Shuowen, it means carrying along and adhering closely, like the binding of a sash. If relying on the Fangyan, the image arises dependent on the archetype, just as walking only occurs by means of a road. However, although this nimittabhāga has the ability to perfume its own seed and the seed of the archetype, it has no real function—just as when cognizing the mental characteristic, the mind of the nimittabhāga lacks the function of deliberation. As for connecting both feeling and archetype: ‘feeling’ means the darśanabhāga, and ‘archetype’ means the substance. This shows that the transformed characteristic follows the seeing and follows the substance in determining its seed-nature, the two senses being indeterminate.” Furthermore, there are two kinds of objects: 1. The affective objects of ordinary beings’ conceptual clinging, where seeing phenomena outside the mind is named “object.” 2. The wisdom-objects of the unimpeded virtuous functions of all noble ones, which, because they manifest from the mind, constitute the wisdom-objects of their wondrous functions. Again, there are two: 1. The object of delimitations, because it is vast and boundless. 2. The object of knowables, which only a Buddha can exhaust. Furthermore, there are two kinds: The first is the mind-object, because it is manifested solely by the mind; when mind expands, there is no object outside mind, and when object expands, there is no mind outside object, always containing one single flavor. The second is the object of the objective realm, meaning that mind and object are unobstructed, concealment and manifestation occurring simultaneously, substance and function mutually completing each other, and principle and phenomena appearing together.