宗鏡錄 55.31

55.31

Answer: The eye [consciousness] possesses nine conditions. First, the condition of space: meaning that empty space is unobstructive toward the object in front; because it is unobstructed, it induces and generates the cognitive consciousness; furthermore, because [the eye] perceives at a distance. Second, the condition of light: light means illumination, which is devoid of the characteristic of darkness; clear and evident, it opens up and guides the cognitive consciousness. Third, the condition of the sense organ: meaning that its own eye faculty serves as its basis. Fourth, the condition of the object: serving as the cognitive object for the cognizing consciousness, drawing forth and generating the cognitive consciousness. Fifth, the condition of mental engagement (manaskāra): stirring and activating the mind, being able to give rise [to it]; at the level of the seeds of mind, it alerts them to manifest; at the level of active manifestation, it directs the mind to the object. Sixth, the root condition: meaning that the eighth consciousness serves as the root and foundation for the eye consciousness and the others; it serves as the support for the preceding seven consciousnesses. Seventh, the condition of defilement and purity: meaning that the seventh consciousness serves as the basis of defilement and purity for the preceding six. Eighth, the condition of conceptual discrimination: meaning that the sixth consciousness clearly discriminates the object in front. Ninth, the condition of the seed: meaning that the seed of the eye consciousness can generate its active manifestation; it is also called the condition that directly effects its own result, directly and genuinely establishing its own consciousness in active manifestation, which is called its own result. If it is the ear consciousness perceiving direct sound, it possesses only the preceding eight conditions, excluding the preceding condition of light, because it can hear even in the dark. If it is the three consciousnesses of the nose, tongue, and body perceiving fragrance, taste, and tangibility, they possess only seven conditions, excluding the two conditions of space and light, because these three perceive through contact and do not rely on the condition of space. If it is the sixth consciousness, the manovijñāna, perceiving all objects, it possesses only five conditions: first, the root; second, the condition of the sense organ; third, mental engagement; fourth, the seed; fifth, the condition of the object; excluding the four conditions of space, light, conceptual discrimination, and defilement and purity. Furthermore, among the four kinds of the sixth consciousness, the solitary and dispersed types in meditative absorption or dreaming possess these five conditions. If it is the clear [five-accompanying] mental consciousness, depending on the preceding five consciousnesses, it possesses seven, eight, or nine conditions according to the number of conditions required. If it is the seventh consciousness in the defiled state perceiving the darśanabhāga of the eighth as the self, it possesses only three conditions: first, the root condition, which is the eighth consciousness; second, mental engagement; third, the seed. If it is the eighth consciousness perceiving seeds, the bodily faculties, and the physical container world, it possesses only four conditions: first, the condition of the object, which is the three objects just mentioned; second, the condition of the sense organ, which is the seventh consciousness; third, the seed; fourth, mental engagement. If the immediately antecedent condition (samanantarapratyaya) is added, one condition more is added to each of the eight consciousnesses, so the eye consciousness possesses ten conditions, and so forth.