[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 6.35.4 # 翻譯名義集 6.35.4 翻譯名義集 6.35.4 - **Language:** Classical Chinese ### [6.35.4](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.4) 前五識與第八見分，雖是現量，以外緣故，即非量果。 為量果者，須內緣故。 七識雖是內緣，亦非量果。 為量果者，應具二義：一現量，二內緣。 又，果中後得見分，雖是現量，內緣時，變影緣，故非量果。 即須具三義。 又，果中根本智見分，雖親證真如，不變影故，是心用，故非量果。 即須是心體，具足四義：一現量，二內緣，三不變影，四是心體，方為量果。 問：「四分以何為體性？ 」答：「相分，所變色心為體性。 若內三分，即用現行心所而為體。 」《宗鏡》「問：『未有無心境，曾無無境心。 凡聖通論，都有幾境？ 』答：『大約有三境。 頌曰：「性境不隨心（性是實義，即實根塵四大，及實定果色等相分境。 言不隨心者，為此根塵等相分，皆自有實種生，不隨能緣見分種生故），獨影唯從見（影謂影像，是相分異名。 為此假相分，無種為伴，但獨自有名，故名獨影，即空華兔角，過去未來諸假影像法是。 此但從能緣見分變生，與見分同種，故名獨影唯從見），帶質通情本（即相分，一半與本質同一種生，一半與見分同一種生，故言通情本。 情即能緣見分，即所緣本質），性種等隨應（隨應是不定義，謂於三境中，各隨所應。 有性種界，繫三科異熟等差別不定）。 」又廣釋云：性境者，為有體實相分名性境。 即前五識及第八心王，並現量第六識。 所緣諸實色，得境之自相，不帶名言，無籌度心，此境方名性境。 及根本智緣真如時，亦是性境，以無分別，任運轉故。 言不隨心者，都有五種不隨：一、性不隨者，其能緣見分通三性，所緣相分境唯無記性，即不隨能緣見分通三性。 二、種不隨者，即見分從自見分種生，相分從自相分種生，不隨能緣見分心種生故，名種不隨。 三、界繫不隨者，如明了意識，緣香味境時，其香味二境，唯欲界繫，不隨明了意識，通上界繫。 又如欲界第八緣種子境時，其能緣第八，唯欲界繫，所緣種子，便通三界，即六八二識，有界繫不隨。 四、三科不隨，且五蘊不隨者，即如五識見分，是識種收，五塵相分，即色蘊攝，是蘊科不隨； 十二處不隨者，其五識見分，是意處收，五塵相分，五境處攝，是處科不隨； 十八界不隨者，其五識見分，是五識界收，五塵相分，五境界攝，此是三科不隨。 五、異熟不隨者，即如第八見分，是異熟性，所緣五塵相分，非異熟性，名異熟不隨。 獨影境者，謂相分與見分同種生，名獨影唯從見。 即如第六識，緣空華兔角過未，及變影緣無為，並緣地界法，或緣假定果極逈極略等，皆是假影像。 此但從見分變生，自無其種，名唯從見。 獨影有二種：一者無質獨影，即第六緣空華兔角，及過未等，所變相分是。 其相分與第六見分同種生，無空華等質。 二者有質獨影，即第六識緣五根種現是，皆托質而起故，其相分亦與見分同種而生，亦名獨影境。 三帶質者，即心緣心是。 如第七緣第八見分境時，其相分無別種生，一半與本質同種生，一半與能緣見分同種生。 從本質生者，即無覆性； 從能緣見分生者，即有覆性。 以兩頭攝不定故，名通情本。 質即第七能緣見分，本即第八所緣見分。 又，四句分別，一唯別種非同種，即性境。 二唯同種非別種，即獨影境。 三俱句，即帶質境。 四俱非，即本智緣如。 以真如不從見分種生故，名非同種。 又，真如當體是無為，但因證顯得，非生因所生法故，名非別種。 性種等隨應者，性即性境，種種謂種類。 謂於三境中，各有種類不同，今皆須隨應而說。 又約八識分別者，前五轉識，一切時中，皆唯性境，不簡互用不互用。 二種變中，唯因緣變，又與五根同境故。 第六意識有四類：一、明了意識，亦通三境，與五同緣實五塵，初率爾心中，是性境。 若以後念緣五塵上方圓長短等假色，即有質獨影，亦名似帶質境。 > Although the seeing-portions of the first five consciousnesses and the eighth consciousness are direct perception, because they cognize externally, they are not the fruit of valid cognition (pramāṇa-phala). To be the fruit of valid cognition, it must cognize internally. Although the seventh consciousness cognizes internally, it is also not the fruit of valid cognition. To be the fruit of valid cognition, it must possess two criteria: first, direct perception; second, internal cognition. Furthermore, although the seeing-portion of the subsequently attained \[wisdom\] in the fruit state is direct perception, when cognizing internally it manifests an image to cognize it, and therefore is not the fruit of valid cognition. Thus, three criteria must be possessed. Furthermore, although the seeing-portion of the fundamental wisdom in the fruit state directly realizes suchness, because it does not manifest an image, it is a mental function, and therefore is not the fruit of valid cognition. Thus, it must be the mental essence and fully possess four criteria: first, direct perception; second, internal cognition; third, not manifesting an image; and fourth, being the mental essence—only then is it the fruit of valid cognition. Question: 'What do the four portions take as their essential nature?' Answer: 'The image-portion takes manifested matter and mind as its essential nature. As for the internal three portions, they take active mental factors as their essence.' > > The Zongjing \[lu\] states: 'Question: "There has never been an object without mind, nor has there ever been a mind without an object. Speaking generally of ordinary beings and noble ones, how many kinds of objects are there in total?" Answer: "Broadly speaking, there are three kinds of objects. A verse says: > > Nature-objects do not follow the mind > (Nature has the meaning of real; that is, the real sense-faculties, sense-data, four great elements, and the image-portion objects such as real matter produced by concentration. That they do not follow the mind means that because these image-portions of sense-faculties, sense-data, and so forth are all produced from their own real seeds, they do not follow the seeds of the cognizing seeing-portion); > Solitary images solely arise from the seeing > (Image means reflection, an alternative name for the image-portion. Because this provisional image-portion has no seed as an accompaniment, but is merely individually nominal, it is called a solitary image; that is, sky-flowers, rabbit horns, and various provisional reflected phenomena of the past and future. These merely manifest and arise from the cognizing seeing-portion and share the same seed as the seeing-portion; hence it is said that solitary images solely arise from the seeing); > Substance-carrying \[objects\] connect feeling and origin > (That is, one half of the image-portion is produced from the same seed as the original substance, and one half is produced from the same seed as the seeing-portion; hence it is said to connect feeling and origin. Feeling is the cognizing seeing-portion; origin is the cognized original substance); > Nature, seeds, and so forth accord as appropriate > (Accords as appropriate indicates indefiniteness; that is, among the three kinds of objects, each accords with what is appropriate. The differentiations of nature, seed, realm, bondage, the three categories, and vipāka are indefinite)." > > It further explains in detail: As for nature-objects, the image-portion having a real essence is called a nature-object. That is, the real forms cognized by the first five consciousnesses, the eighth consciousness-king, and the sixth consciousness of direct perception, which apprehend the self-characteristic of the object without taking on nominal conventions and without a calculating mind—only this object is called a nature-object. Also, when fundamental wisdom cognizes suchness, it is also a nature-object, because it operates spontaneously without conceptualization. That it does not follow the mind comprises five kinds of non-following: First, non-following of nature: the cognizing seeing-portion encompasses the three natures, while the cognized image-portion object is exclusively indeterminate nature; thus it does not follow the cognizing seeing-portion in encompassing the three natures. Second, non-following of seeds: the seeing-portion is produced from its own seeing-portion seeds, and the image-portion is produced from its own image-portion seeds; because it does not follow the mental seeds of the cognizing seeing-portion, it is called non-following of seeds. Third, non-following of realm-bondage: for example, when the clear mental consciousness cognizes the objects of smell and taste, those two objects of smell and taste are bound exclusively to the desire realm and do not follow the clear mental consciousness in encompassing the upper realms. Also, for example, when the eighth consciousness of the desire realm cognizes the object of seeds, that cognizing eighth consciousness is bound exclusively to the desire realm, whereas the cognized seeds encompass the three realms; thus the sixth and eighth consciousnesses have non-following of realm-bondage. Fourth, non-following of the three categories: regarding the non-following of the five aggregates, the seeing-portion of the five consciousnesses is subsumed under consciousness seeds, whereas the image-portion of the five sense-data is subsumed under the aggregate of form—this is non-following of the aggregate category; regarding the twelve āyatanas, the seeing-portion of the five consciousnesses is subsumed under the mind āyatana, whereas the image-portion of the five sense-data is subsumed under the five object āyatanas—this is non-following of the āyatana category; regarding the eighteen dhātus, the seeing-portion of the five consciousnesses is subsumed under the five consciousness dhātus, whereas the image-portion of the five sense-data is subsumed under the five object dhātus—this is non-following of the three categories. Fifth, non-following of vipāka: for example, the seeing-portion of the eighth consciousness is of the nature of vipāka, whereas the cognized image-portion of the five sense-data is not of the nature of vipāka; this is called non-following of vipāka. > > Solitary image objects are when the image-portion is produced from the same seed as the seeing-portion; this is called solitary images solely arising from the seeing. For example, when the sixth consciousness cognizes sky-flowers, rabbit horns, the past and future, and manifests images to cognize the unconditioned, as well as cognizing the phenomena of earth-element, or cognizing provisional matter produced by concentration that is extremely distant, extremely subtle, and so forth—these are all provisional reflections. These merely manifest and arise from the seeing-portion and have no seeds of their own; hence they are said to solely arise from the seeing. There are two kinds of solitary images: First, solitary images without substance, which are the image-portions manifested when the sixth consciousness cognizes sky-flowers, rabbit horns, the past, the future, and so on. Their image-portion is produced from the same seed as the seeing-portion of the sixth consciousness, and there is no substance of sky-flowers and the like. Second, solitary images with substance, which are when the sixth consciousness cognizes the seeds and active states of the five sense-faculties; because they all arise relying on a substance, their image-portion is also produced from the same seed as the seeing-portion, and they are also called solitary image objects. > > Third, substance-carrying \[objects\] are mind cognizing mind. For example, when the seventh consciousness cognizes the object of the seeing-portion of the eighth consciousness, its image-portion is not produced from a separate seed: half is produced from the same seed as the original substance, and half is produced from the same seed as the cognizing seeing-portion. That which is produced from the original substance is non-obscured nature; that which is produced from the cognizing seeing-portion is obscured nature. Because its subsumption under both ends is indefinite, it is said to connect feeling and origin. Substance is the cognizing seeing-portion of the seventh; origin is the cognized seeing-portion of the eighth. Furthermore, through fourfold analysis: First, solely distinct seeds and not the same seed: this is the nature-object. Second, solely the same seed and not distinct seeds: this is the solitary image object. Third, both: this is the substance-carrying object. Fourth, neither: this is fundamental wisdom cognizing suchness. Because suchness is not produced from the seed of the seeing-portion, it is called not the same seed. Moreover, suchness in its own essence is unconditioned, attained solely through revelation by realization, and is not a phenomenon produced by a generative cause; hence it is called not distinct seeds. Nature, seeds, and so forth accord as appropriate: nature means nature-objects; kinds and varieties mean categories. That is to say, among the three kinds of objects, each has distinct categories, and now all must be explained according to what is appropriate. > > Furthermore, distinguishing according to the eight consciousnesses: the first five evolving consciousnesses at all times are exclusively nature-objects, without distinguishing whether they are used interchangeably or not. Between the two kinds of manifestation, they are exclusively manifestation through causes and conditions, and also share the same object with the five sense-faculties. The sixth mental consciousness has four classes: First, clear mental consciousness, which also encompasses the three objects; when cognizing the real five sense-data together with the five \[consciousnesses\], in the initial moment of spontaneous mind, it is a nature-object. If in subsequent moments it cognizes provisional forms such as square, round, long, and short superimposed on the five sense-data, it is a solitary image with substance, also called an object resembling substance-carrying. > — English (machine translation) (machine translation) - [Previous: 6.35.3](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.3) - [Next: 6.35.5](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.5) - [Up: 6.35](https://indike.org/pramana/in.bauddha.taisho.2131.6.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.6.35.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.6.35.4](https://indike.org/pramana/in.bauddha.taisho.2131.6.35.4) · Pramāṇa