[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) › 70.27 # 宗鏡錄 70.27 宗鏡錄 70.27 - **Language:** Classical Chinese ### [70.27](https://indike.org/pramana/in.bauddha.taisho.2016.70.27) 答。百法云。護法解。此第八心及心所。名此品。若因若果。疎所緣有無不定。若因中第八識。託他人扶塵。器世間境。自變相分緣。即可互受用。有疎所緣義。若是自他緣義。五根及種子。不互變緣。即無疎所緣緣義也。又有色界。即有扶塵。器世間可互。扶塵即有疎所緣緣。若無色界。即無色可扶託故。即無疎所緣緣義也。若自第八識緣自三境。唯有親所緣緣也。此是因中料簡。若至佛果位中。第八識。若緣自境。及緣真如。及緣過未一切無體法時。即無疎所緣緣也。若緣他佛身土。即變影而緣。亦有疎義。即第八識心王自。果位中。疎所緣緣有無不定。若第八五心所因果位中。皆有疎所緣緣也。若為託第八心王三境為質而緣故。若第七識者。論云。第七心品未轉依位。是俱生故。必扶外質故。亦定有疎所緣緣。於轉依位。此非定有。緣真如。無外質故。今言。此第七識有漏位中者。體是俱生。任運無力。必扶第八識以為外質故。自方變影緣故。即定有疎所緣緣。若約無漏時。即疎所緣緣。有無不定。若第七根本智相應心品。緣真如。即無疎緣。若後得智緣如。即有疎緣。若是無漏第七緣過未及諸無體法。皆無疎所緣緣。 > Answer: The Hundred Dharmas states that Dharmapāla explains: Regarding this eighth citta and its caittas, termed 'this category,' whether in cause or in fruit, the presence or absence of the remote objective condition (ālambanapratyaya) is indefinite. If during the causal stage the eighth consciousness relies on others' gross matter (fuchen) and the receptacle world, transforming \[its own\] nimittabhāga to take them as objects, they can then be mutually enjoyed and used, which constitutes the meaning of the remote objective condition. If it is the meaning of self and other as objects, the five sense faculties and the seeds do not mutually transform and become objects, and thus there is no meaning of the remote objective condition. Furthermore, in the form realm, there is gross matter, and the receptacle world can be mutual; having gross matter, it has the remote objective condition. In the formless realm, because there is no form upon which to rely, there is no meaning of the remote objective condition. If one's own eighth consciousness takes its own three objects as conditions, there is only the immediate objective condition. This is the analysis during the causal stage. If arriving at the stage of the Buddha-fruit, when the eighth consciousness takes its own objects, tathatā, and all past, future, and substanceless dharmas as objects, it does not have the remote objective condition. If it takes the bodies and lands of other Buddhas as objects, it transforms reflections to take them as objects, and this also has the remote meaning. Thus, for the eighth consciousness as the mental king itself in the stage of fruit, the presence or absence of the remote objective condition is indefinite. For the five caittas of the eighth, in both causal and fruitional stages, they all have the remote objective condition, because they rely on the three objects of the eighth mental king as the archetype (bimba) to take them as objects. As for the seventh consciousness, the treatise states: 'At the stage where the seventh citta-category has not yet undergone the transformation of the basis (āśrayaparavṛtti), being innate, it necessarily relies on an external archetype; hence it also definitely has the remote objective condition. At the stage of the transformation of the basis, this is not definitely present, because when taking tathatā as object, there is no external archetype.' Now it is stated: Regarding this seventh consciousness in the tainted stage, its substance is innate, and acting spontaneously it lacks strength; because it necessarily relies on the eighth consciousness as an external archetype so that it itself may then transform a reflection to take it as an object, it definitely has the remote objective condition. With respect to the untainted state, the presence or absence of the remote objective condition is indefinite. If it is the seventh citta-category associated with fundamental cognition (mūlajñāna) taking tathatā as object, there is no remote condition. If it is subsequent cognition (pṛṣṭhalabdhajñāna) taking tathatā as object, there is a remote condition. If the untainted seventh takes past, future, and various substanceless dharmas as objects, none have the remote objective condition. > — English (machine translation) (machine translation) - [Previous: 70.26](https://indike.org/pramana/in.bauddha.taisho.2016.70.26) - [Next: 70.28](https://indike.org/pramana/in.bauddha.taisho.2016.70.28) - [Up: 70](https://indike.org/pramana/in.bauddha.taisho.2016.70) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.70.27) — English, machine translation ## Linked texts (1) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.7.213) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.70.27](https://indike.org/pramana/in.bauddha.taisho.2016.70.27) · Pramāṇa