翻譯名義集 6.35.4

6.35.4

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.