English
English version: Therefore, it is said so because of recognizing the nature of consciousness (识, vijnana), and because of the arising of this consciousness. Why is that? Because this consciousness produces the internal dust-like appearance (内尘相, internal dust-like appearance, referring to illusory images arising in the mind). It arises from the internal dust, possessing two laws. Therefore, the internal dust is called the object (境界, vishaya). Question: If the arising of dust leads to the arising of consciousness, that is understandable. But the internal dust is a part of consciousness and arises simultaneously. How can it act as a condition (缘缘, alambana-pratyaya, the object-condition, i.e., the object and condition for the arising of consciousness)? Answer: Establishing the statement of condition is because consciousness arises dependent on this (internal dust), and there is no second reason. Conditions sometimes arise simultaneously and together, able to accomplish other dharmas, arising from other dharmas, definitely following arising or non-arising. Question: If (consciousness and internal dust) arise sequentially, what is the appearance of the object (所缘, alambana) and the subject (能缘, alambanaka)? Answer: If the cause (因, hetu) is before and the effect (果, phala) is after, the effect follows the cause, but the cause does not follow the effect. If the cause exists, the effect must exist; if the cause does not exist, the effect must not exist. The effect follows the cause, sometimes existing and sometimes not existing. This is called the appearance of cause and effect. Furthermore, in order to arrange the sequence of functions (功能, karitra), the object and subject are established. This is similar to the sequential arising of consciousness resembling dust. Similar to the arising of the function of the effect, the consciousness continues uninterrupted. Question: If the internal dust is consciousness, and the condition is arising from conditions, then how should the sutras be explained when they say, 'Depending on the sense organs (根, indriya) and the object (色, rupa), eye-consciousness (眼识, caksu-vijnana) arises'? (Elaborated as in the sutras, i.e., as widely explained in the sutras) Answer: The function and nature are able to jointly create the effect, which is called the sense organ. Question: What is the nature and function of the sense organ? Answer: The superior function is its nature. Through what dharma can this nature be compared and measured? Because it can generate its own result, its superior function can be understood and distinguished. It is not composed of the four great elements (四大色, four great elements); this function does not hinder consciousness. This function is in consciousness, apart from consciousness, and its nature cannot be displayed. Just like the sense organ I establish and the sense organ you establish, both take function as their nature. What is the difference? Thus, the function and the appearance resembling dust are mutually causal. The arising of this function and the appearance resembling dust has been like this since beginningless time. Based on the function, it is called the sense organ; based on the internal dust-like appearance, it is called the object. This is deluded consciousness (乱识, bhranta-vijnana), and its appearance cannot be spoken of. Being able to arise from this dharma, they are mutually causal, and there is no beginning. Why? Either because the function matures, the consciousness resembling dust arises; or because of the consciousness resembling dust, the function is accomplished. Consciousness is either different from the two, or not different from the two, or cannot be spoken of. Thus, the internal dust, possessing two laws, can be the object of consciousness. Treatise on Dust Without Appearance (无相思尘论) --------------------------------------------------------------------------------