宗鏡錄 55.11

55.11

Answer: Because the underlying substance can give rise to the emergence of the nimittabhāga. By giving rise to the nimittabhāga, it causes the darśanabhāga to have something to contemplate; thus, because the underlying substance gives rise to the cognitive object, it is also called an objective condition. Because the immediate objective condition serves as its sovereign condition, it also obtains the name 'objective condition'. Because it gives rise to the cognitive object, it also has three designations: first, underlying substance; second, external contemplated reliance; third, mediate objective condition. That is, because the underlying substance can give rise to the nimittabhāga, the nimittabhāga gives rise to the darśanabhāga, the darśanabhāga gives rise to the svasaṃvittibhāga, and the svasaṃvittibhāga can give rise to the saṃvittisvasaṃvittibhāga. Thus, because the substance can give rise to the nimittabhāga that is contemplated and relied upon by oneself, it is said that the underlying substance is also called an objective condition. Furthermore, taking for example the consciousness of dharmas, which can discern all dharmas—namely, the sixth manovijñāna—it has altogether five types, all of which take the sphere of dharmas as their cognitive object: First, solitary manovijñāna in samādhi, which takes the cognitive object of samādhi as its object. Within the cognitive object of samādhi, there are principle and phenomena; within phenomena, there are the extremely minute, the extremely distant, and the forms included in the sphere of dharmas produced by mastery in samādhi. Second, solitary manovijñāna in distracted states, which takes as its cognitive object that which is induced by receipts, as well as the forms included in the sphere of dharmas arisen from conceptualisation, such as cognitive objects like sky-flowers, hare's horns, mirror images, the moon in water, and those produced by imaginative depiction; all these are subsumed under the sphere of dharmas. Third, solitary manovijñāna in dreams, which takes dream objects as its cognitive object, being forms included in the sphere of dharmas conceptually constructed. Fourth, clear manovijñāna, which relies on the gates of the five sense-faculties, cognises the five sensory objects together with the preceding five consciousnesses, and apprehends cognitive objects clearly; hence it is named 'clear manovijñāna'. Fifth, confused manovijñāna, which is a distracted manovijñāna that arises in a deranged manner within the five sense-faculties, yet does not cognise cognitive objects together with the five consciousnesses; for example, one afflicted by a fever sees blue as yellow—this is not the visual consciousness, but is due to this condition, taking conceptually constructed forms as its cognitive object. Furthermore, if it is clear manovijñāna, because it cognises the spheres of the five sensory objects together with the five [consciousnesses] at the gates of the five sense-faculties, it should take the five consciousnesses as its co-arising support. This excludes those arising solitarily. Those that arise solitarily are altogether of four kinds: First, solitary [manovijñāna] in samādhi, which takes the cognitive object of samādhi as its object and does not cognise together with the five consciousnesses. Second, solitary [manovijñāna] in dreams, which takes the sphere of dharma-objects as its cognitive object; the various signs in dreams are also arisen from conceptualisation. Third, solitary [manovijñāna] in distracted states, which fabricates objective signs, taking as its cognitive object forms arisen from conceptualisation. Fourth, confused manovijñāna, which is also called solitary, as may be understood.