宗鏡錄 49.11

49.11

Answer: If it were the real unconditioned, it is not realized in the causal stage. If it were the nominal unconditioned, it is not its objective realm. In differentiating the three epistemic instruments (pramāṇa), if the citta and caittas in the dispersed state possess four characteristics, they are termed direct perception (pratyakṣa): 1. conditioning spontaneously; 2. not entailing names and words; 3. being exclusively a realm of intrinsic nature (vastu-viṣaya); 4. being free from calculative conceptualization. Now that the eighth [consciousness] possesses these four characteristics fully, it is fully established as direct perception. Regarding the distinction between nominal and real: in the causal stage, the darśanabhāga of the eighth [consciousness] definitely does not condition the nominal, because it is exclusively a transformation of causes and conditions (hetupratyaya-pariṇāma). A transformation of causes and conditions possesses two meanings: 1. the meaning of spontaneity; 2. the meaning of seeds. Because the objective realm is produced from seeds and the consciousness conditions it spontaneously, it is called a transformation of causes and conditions. Now the objective realm conditioned by the eighth [consciousness] is definitely produced from seeds distinct from the darśanabhāga; it is a transformation of causes and conditions.