宗鏡錄 53.20

53.20

Answer: 'Because the sixth clarifying manovijñāna conditioning nominal forms such as length has three meanings, they are not subsumed under the dharmāyatana: first, the difference between clarity and obscurity; second, following the real from the nominal; third, following the substance from the image. Because it possesses these three meanings, they are subsumed under the rūpāyatana. The solitary manovijñāna lacks these three, which is why it is subsumed under the dharmāyatana. First, as for the difference between clarity and obscurity: when the clarifying manovijñāna is in the initial spontaneous mind together with the five consciousnesses, it is direct perception and does not condition the nominal. When the discriminatory mind of the clarifying manovijñāna arises in subsequent moments, it then conditions nominal form. While the five consciousnesses are directly conditioning real form, this manovijñāna generates active understanding regarding the real form conditioned by the five consciousnesses, conditioning its nominal [aspect]; it is the sixth, not arising simultaneously with the five consciousnesses to make discrimination, so this manovijñāna is "clarity." The nominal forms and so forth that it conditions are subsumed under the rūpāyatana and are not included in the dharmāyatana. If it is the solitary manovijñāna, which does not rely on the five consciousnesses to generate discrimination but merely arises alone, it is the "obscure" manovijñāna, and is subsumed under the dharmāyatana. Second, as for following the real from the nominal: because nominal forms such as length are established upon other-dependent real forms, although the manovijñāna conditions them, it subsumes these nominal forms back into real forms, so they are entirely subsumed under the rūpāyatana, not included in the dharmāyatana. Third, as for following the substance from the image: nominal forms such as length are nominal nimittabhāgas that the sixth consciousness transforms and conditions, relying on the real forms of the five dusts as their underlying substance. Taking these nominal nimittabhāgas of length and so forth to be subsumed under the real forms of the five dusts, they are entirely subsumed under the rūpāyatana. The solitary manovijñāna does not necessarily have an underlying substance. Because there are these three meanings, the nominal colors of the five dusts are entirely subsumed under rūpa. If it is the object conditioned by the obscure manovijñāna that arises in solitude, it is subsumed under the dharmāyatana.'