宗鏡錄 62.15

62.15

Answer: For fear of committing the fallacy of an unestablished qualifier (viśeṣaṇāsiddha), because the Hīnayāna does not accept that matter is not separate from visual consciousness. Next, regarding the reason, ‘because it is subsumed under any one of the well-established five consciousnesses’: stating ‘well-established’ in the reason also sets aside the five consciousnesses that are not well-established. If one does not set them aside by stating ‘well-established’ and merely says ‘subsumed under any one of the five consciousnesses’, this reason would commit the fallacy of being unestablished in part for oneself or the other (anyatarāsiddha). Therefore, the reason places the word ‘well-established’ to set it aside. Regarding the example, ‘just like the other well-established four consciousnesses’: stating ‘well-established’ in the example also sets aside unestablished dharmas. If one does not place ‘well-established’, it commits the fallacy of an unestablished probans or probandum in part. Therefore, the word ‘well-established’ is placed to set it aside. Since the nimittabhāga of matter is established as not separate from visual consciousness, the remaining sounds, odors, tastes, and tangibles are all established by analogy with this, as they are all not separate from the other four consciousnesses. Therefore, the verse of the *Vijñaptimātratāsiddhiśāstra* says:
‘The well-established visual and other consciousnesses, / because they are subsumed under any one of the five, / like the others, do not directly cognize / matter and so forth separate from their own consciousness.’
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