成唯識論演祕 7.42

7.42

又十二者，按《楞伽》第四云：謂樂著種種言語美妙音聲，名言語分別；謂作是思惟，應有前法實事之相，聖人修行，知依彼法生於言語，名可知分別；謂即彼可知境界中，熱、濕、動、堅種種相，執以為實，名相分別；謂樂金、銀等種種實境界，名義分別；謂專念有法自體形相，此法如是如是不異，非正見見分別，名自體分別；謂何等何等因，何等何等緣，有無了別因相，生了別想，名因分別；謂有無一異、俱不俱邪見外道執著分別，名見分別；謂取我、我所相，說虛妄法，名建立分別；謂依眾緣有無法中，生執著心，名生分別；謂一切法本來不生，以本無故，依因緣有，而無因果，名無生分別；謂何等何等法和合，如金縷共，何等何等法和合，名和合分別；謂縛因執著如所縛，如人方便結繩作結，結已還解，名縛不縛分別。大惠！是名虛妄分別法體差別之相。

Furthermore, regarding the twelve, according to the fourth fascicle of the Laṅkāvatāra: Taking pleasure in and adhering to various forms of speech and sweet sounds is called discrimination of speech; thinking that there should be real characteristics of prior phenomena, and that when noble ones practice they know speech arises based on those phenomena, is called discrimination of the knowable; grasping the various characteristics of heat, moisture, motion, and solidity within those knowable objects as real is called discrimination of characteristics; taking pleasure in various real objects such as gold and silver is called discrimination of referents; exclusively contemplating the individual forms of real phenomena as "this phenomenon is thus and thus, not different," which is discrimination seen through non-correct views, is called discrimination of intrinsic substance; conceiving ideas of discernment with regard to what causes and what conditions, whether there is or is not a causal characteristic of discernment, is called discrimination of cause; discriminations of attachment held by non-Buddhists of wrong views regarding existence and nonexistence, identity and difference, both and neither, are called discrimination of views; grasping the characteristics of self and what belongs to self and expounding fictitious phenomena is called discrimination of establishment; giving rise to an adhering mind toward existence and nonexistence based on multiple conditions is called discrimination of arising; [holding that] all phenomena originally do not arise because they are originally non-existent, and that they exist based on causes and conditions yet lack cause and effect, is called discrimination of non-arising; [holding that] such and such phenomena combine, like gold threads together, is called discrimination of combination; adhering to the cause of bondage as what is bound, like a person employing means to tie a knot in a rope and, having tied it, untying it again, is called discrimination of bondage and non-bondage. Mahāmati, these are called the distinctive characteristics of the nature of the phenomena of false discrimination.