[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) › 71.17 # 宗鏡錄 71.17 宗鏡錄 71.17 - **Language:** Classical Chinese ### [71.17](https://indike.org/pramana/in.bauddha.taisho.2016.71.17) 答。二俱不實。唯識鏡云。相見二分之中。見分唯實。就相分中。真如是實。餘親疎相。皆非是實。疏云。以疎所緣緣等。取親相。不即親得。不為行相者。疎所緣緣。能緣之心。不親得本質故。疎所緣不名行相。如前五識緣五塵時。必託第八所變五塵為其本質。五識緣時。但得自識所變相分。以此相分。必帶本質。緣相分時。疎緣本質故。疎所緣不即親得。不名行相。五識相分各望自識。依他中假。攝假從實。無心外境。故名唯識。其本質境。望於能變第八識體。本質之境。亦非實有故。親疎二境皆不實也。夫所緣緣義者。大小雖通。疎親莫辯。親則挾帶逼附而起。如鉗取物。似日舒光。親照親持。體不相離。疎則變帶仗託附影而起。緣似質之狀。離相分之親。體不相收。內生慮託。若如是了達。親疎不濫。方知心外無境。見法是心。或愚暗不分。則心境宛爾。深窮緣性。始蕩情塵。細達見原。方明佛旨。四增上緣者。謂若有法。有勝勢用。能於餘法。或順或違。則成增上緣義。釋云。謂若有法。亦是有體。此簡所執。有勝勢用者。謂為勝義。即有為無為有勝勢用。此用非是與果等用。但不障力。能於餘法者。簡其自體。顯不同前所緣緣故。或順或違者。顯與順違俱能為緣。與後生異法為緣。非前滅法。謂十因中。前九是順。第十是違。亦是此緣故。 > Answer: Both are unreal. The Mirror of Consciousness Only states: 'Between the two divisions of nimitta and darśana, the darśanabhāga is solely real; with respect to the nimittabhāga, tathatā is real, and the remaining immediate and remote nimittas are all not real.' The commentary states: 'Because the remote object-condition and the like grasp the immediate nimitta and do not immediately attain \[the archetype\], it does not serve as an active mode (ākāra).' Because the cognizing citta of a remote object-condition does not immediately attain the archetype, the remote object is not called an active mode. For example, when the first five consciousnesses cognize the five dusts, they must rely on the five dusts transformed by the eighth \[consciousness\] as their archetype. When the five consciousnesses cognize them, they merely attain the nimittabhāga transformed by their own consciousness. Because this nimittabhāga must bear the archetype, when cognizing the nimittabhāga, it remotely cognizes the archetype; hence the remote object is not immediately attained and is not called an active mode. The nimittabhāgas of the five consciousnesses, relative to each's own consciousness, are nominal within the dependent (paratantra); subsuming the nominal into the real, there is no object outside citta, hence it is called consciousness-only. Relative to the substance of the transforming eighth consciousness, the archetype object is also not really existent; hence both immediate and remote objects are unreal. As for the meaning of object-condition, although it is common to both the Great and Small \[Vehicles\], remote and immediate are not distinguished. The immediate arises by grasping, bearing, and closely pressing against \[the object\], like tongs taking an object, or like the sun shining light: immediately illuminating and immediately holding, their substances are not separated. The remote arises by transforming, bearing, relying upon, and cleaving to a reflection: cognizing a form that resembles the archetype, separated from the immediacy of the nimittabhāga, their substances do not encompass each other, and contemplation and reliance arise internally. If one thoroughly penetrates thus, not confusing the remote and the immediate, only then will one know that there is no object outside citta and see that dharmas are citta. If one is ignorant and obscure without distinguishing them, then citta and objects appear distinctly separate. Deeply exhausting the nature of conditions, one first cleanses the dust of emotional attachments; subtly fathoming the origin of vision, one finally clarifies the Buddha's intent. Fourth, the sovereign condition (adhipatipratyaya): when a phenomenon has superior power and function, able to be either favorable or contrary toward other dharmas, this constitutes the meaning of a sovereign condition. The commentary explains: 'When a phenomenon exists' also means it has substance; this excludes the imaginary. 'Having superior power and function' means being a superior factor; that is, the conditioned and the unconditioned possess superior power and function. This function is not the function of giving fruit and the like, but merely the power of non-obstruction. 'Able toward other dharmas' excludes its own substance, showing it is not the same as the previous object-condition. 'Either favorable or contrary' shows that both favorable and contrary can serve as conditions. Serving as a condition for different dharmas that arise subsequently, it is not for dharmas that ceased previously. That is, among the ten causes, the first nine are favorable and the tenth is contrary; this too is because of this condition. > — English (machine translation) (machine translation) - [Previous: 71.16](https://indike.org/pramana/in.bauddha.taisho.2016.71.16) - [Next: 71.18](https://indike.org/pramana/in.bauddha.taisho.2016.71.18) - [Up: 71](https://indike.org/pramana/in.bauddha.taisho.2016.71) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.71.17) — English, machine translation ## Linked texts (2) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.7.729) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.7.216) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.71.17](https://indike.org/pramana/in.bauddha.taisho.2016.71.17) · Pramāṇa