[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 14.5 # 大乘義章 14.5 大乘義章 14.5 - **Language:** Classical Chinese ### [14.5](https://indike.org/pramana/in.bauddha.taisho.1851.14.5) 次辨體性。於中有二：一就心法分別，如論中說「此十是其智慧自性。」問曰：若此是智慧性，何故名想？釋有三義：一心心法更相受名。如四念處，體實是慧而名為念。此亦如是，體實是慧而名為想。二從伴為名。慧與想俱，故名為想。故論釋言「與觀無常慧相應之想，名無常想。餘亦如是。」第三義者隨時受名。行有三時，初習善法，受法不失，名之為念。修行之次，轉相轉心，說之為想。言轉相者，轉昔凡時所取定相。言轉心者，轉先凡時定計之心。行修終成，於諸法中決定無疑，名為智慧。二就有漏無漏分別。論自釋言「初三後三，通漏無漏，初學有漏終成無漏，中間四種一向有漏（此二門竟）。」 > Next is to distinguish their essential nature. Herein there are two aspects: First, distinguishing in terms of mental factors: as stated in the treatise, "These ten have wisdom as their intrinsic nature." Question: If these have wisdom as their nature, why are they called 'perceptions' (saṃjñā)? The explanation has three meanings: First, mind and mental factors take each other's designations. Just as in the four applications of mindfulness, their substance is actually wisdom yet they are called mindfulness, here too their substance is actually wisdom yet they are called perceptions. Second, they are named from their accompanying factor: wisdom is concurrent with perception, and hence they are called perceptions. Therefore, the treatise explains: "A perception that corresponds with the wisdom that contemplates impermanence is called the perception of impermanence; the others are likewise." The third meaning is that they take their names according to the stages of practice. Practice has three stages: when first cultivating wholesome dharmas and retaining them without loss, it is called mindfulness; in the course of cultivation, transforming marks and transforming the mind is spoken of as perception—'transforming marks' means transforming the fixed marks that were grasped during the previous ordinary state, and 'transforming the mind' means transforming the mind that previously held fixed assumptions in the ordinary state; when cultivation is ultimately completed and there is definitive absence of doubt regarding all dharmas, it is called wisdom. Second, distinguishing in terms of tainted and untainted: the treatise itself explains, "The first three and the last three extend through both tainted and untainted—the beginner's practice is tainted, but it ultimately becomes untainted; the intermediate four are exclusively tainted." (This concludes the two gates.) > — English (machine translation) (machine translation) - [Previous: 14.4](https://indike.org/pramana/in.bauddha.taisho.1851.14.4) - [Next: 14.6](https://indike.org/pramana/in.bauddha.taisho.1851.14.6) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.5](https://indike.org/pramana/in.bauddha.taisho.1851.14.5) · Pramāṇa