宗鏡錄 70.33

70.33

答。將所託簡之。意云。其意緣無體法時。雖有所慮義。又闕所託義。以空華等無體。不與能緣心為所託。不妨但成所緣。即不成緣。由是應須四句分別。一有所慮。非所託。即遍計妄執我法等是。以無體故。但為所慮。不為所託。二有所託。非所慮。即鏡水所照人等是。此但有所託。而無所慮。以鏡水等非能慮故。三俱句。即一切所緣緣實相分是。四俱非。即除鏡水等所照外。餘不緣者是。又親緣者。是逼附義。近義。即如相分。親逼附近於見分。更無餘分間隔故。言疎者。是遠義。被相分隔故。即本質法是。又親所緣緣。都有四類。一有親所緣緣。從質及心而變起。即五識緣五塵境所緣相分是。二有親所緣緣。但從心變。不仗質起。即第八識緣三境相分是。三有親所緣緣。不由心變。亦不由質起。即根本智所證真如是。四有親所緣緣。而非相分。即內二分互相緣是。慈恩云。若與能緣體不相離。是見分等內所慮託。應知彼是親所緣緣者。若與能緣者。是見分。體不相離者。即與自證分體不相離。意云。相分是見分親所緣緣。見分是自證分親所緣緣。皆不離自證分體。此正簡疎所緣緣。本質法。望能緣見分。有相離八識故。此亦簡他人所變相分。及自身八識。各各所變相分。更互相望。皆不是親。今唯取自識所變相分。名親。望能變見分。體不相離。中間更無物隔礙。方是親義。言是見分等內所慮託者。言見分等者。即等取自證分及第四分。并本智緣如等。此皆成親所緣緣。且如相分。是見分家親所緣緣。見分。即自證分親所緣緣。自證分。是證自證分親所緣緣。又真如。是根本智親所緣緣。又等取心心所緣親相分。亦是親所緣緣。此上皆是挾帶而緣。

Answer: One differentiates it by means of that which is relied upon (suǒtuō). The meaning is: when the mind cognizes phenomena that lack real substance, although the meaning of 'that which is deliberated upon' (suǒlǜ) is present, the meaning of 'that which is relied upon' is lacking. Because sky-flowers and the like lack real substance, they do not serve as that which is relied upon for the cognizing mind. That does not prevent them from merely being an object of cognition (ālambana), but they do not constitute a condition (pratyaya). Therefore, one must distinguish them by four propositions:
1. There is that which is deliberated upon, but not relied upon: namely, the falsely clung-to self and phenomena of pervasive conceptualization (parikalpita) and the like. Because they lack real substance, they are merely that which is deliberated upon, not that which is relied upon.
2. There is that which is relied upon, but not deliberated upon: namely, people and so forth reflected in a mirror or water. Here there is merely that which is relied upon, but not deliberated upon, because a mirror or water is not capable of deliberating.
3. Both: namely, the real nimittabhāgas of all objective conditions (ālambanapratyaya).
4. Neither: namely, other things not cognized, apart from what is reflected in a mirror or water.

Furthermore, 'immediate cognition' (qīnyuán) means pressing close, proximity; that is, like the nimittabhāga pressing directly close to the darśanabhāga without any other part intervening. 'Mediate' (shū) means distant, being separated by the nimittabhāga; that is, the archetype (vastu / original model).

Furthermore, immediate objective conditions (qīn suǒyuányuán) comprise four categories in total:
1. There is an immediate objective condition that transforms and arises from both the archetype and the mind: namely, the nimittabhāga cognized by the five consciousnesses when cognizing the five dust-objects.
2. There is an immediate objective condition that transforms solely from mind, without relying on an archetype to arise: namely, the nimittabhāga of the three realms cognized by the eighth consciousness.
3. There is an immediate objective condition that neither transforms from mind nor arises from an archetype: namely, tathatā realized by fundamental wisdom (mūlajñāna).
4. There is an immediate objective condition that is not a nimittabhāga: namely, the inner two parts cognizing each other.

Ci'en states: 'If it is not separate in substance from the cognizer and is inwardly deliberated upon and relied upon by the darśanabhāga and so on, one should know that it is an immediate objective condition.' 'If it is with the cognizer' refers to the darśanabhāga; 'not separate in substance' means not separate in substance from the svasaṃvittibhāga. The meaning is: the nimittabhāga is the immediate objective condition of the darśanabhāga, and the darśanabhāga is the immediate objective condition of the svasaṃvittibhāga; neither is separate from the substance of the svasaṃvittibhāga. This explicitly excludes mediate objective conditions (shū suǒyuányuán), for the archetype, relative to the cognizing darśanabhāga, is separate from the eight consciousnesses. This also excludes the nimittabhāga transformed by others, as well as the respective nimittabhāgas transformed by one's own eight consciousnesses, which, relative to one another, are not immediate. Here we take only the nimittabhāga transformed by one's own consciousness as 'immediate'. Relative to the transforming darśanabhāga, it is not separate in substance, and nothing intervenes in between; only then is it 'immediate'.

As for the phrase 'inwardly deliberated upon and relied upon by the darśanabhāga and so on': 'darśanabhāga and so on' includes the svasaṃvittibhāga and the fourth part (saṃvittisaṃvittibhāga), as well as fundamental wisdom cognizing suchness, etc.; all of these constitute immediate objective conditions. For instance, the nimittabhāga is the immediate objective condition of the darśanabhāga; the darśanabhāga is the immediate objective condition of the svasaṃvittibhāga; the svasaṃvittibhāga is the immediate objective condition of the saṃvittisaṃvittibhāga; tathatā is the immediate objective condition of fundamental wisdom; and further, 'and so on' includes citta and caittas cognizing their immediate nimittabhāgas, which are also immediate objective conditions. All of the above cognize by holding [the object] directly (xiédài).