[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 47.23 # 宗鏡錄 47.23 宗鏡錄 47.23 - **Language:** Classical Chinese ### [47.23](https://indike.org/pramana/in.bauddha.taisho.2016.47.23) 答。識論云。常與觸。作意。受。想。思。相應。阿賴耶識。無始時來。乃至未轉。於一切位。恒與此五心所相應。以是遍行心所攝故。一觸者。論云。謂三和分別變異。令心心所觸境為性。受想思等所依為業。釋云。以此五種。體是遍行心所攝故。決定相應。雖復不增。亦不可減。定俱生滅。名遍行故。觸。謂三和者。即根境識。體異名三。不相乖返更相交涉。名為隨順。根。可為依。境。可為取。識三所生。可依於根而取於境。此三之上。皆有順生一切心所功能作用。名為變異。分別之用。是觸功能。謂觸之上。有似前三順生心所變異功能。說名分別。分別。即是領似異名。如子似父。名分別父。 > Answer: The Consciousness Treatise (Vijñaptimātratāsiddhiśāstra) states: 'It is always associated with contact (sparśa), attention (manaskāra), sensation (vedanā), ideation (saṃjñā), and volition (cetanā).' From beginningless time, until it is transformed, at all stages the ālayavijñāna is constantly associated with these five mental factors, because they are subsumed under the omnipresent (sarvatraga) mental factors. First, contact: the treatise states, 'It refers to the discernment of the modification of the harmonious union of the three; causing the mind and mental factors to touch an object is its nature, and serving as the basis for sensation, ideation, volition, and so forth is its activity.' The commentary explains: Because these five types are subsumed in their substance under the omnipresent mental factors, they are definitely associated; although they do not increase, they also cannot decrease; arising and ceasing together definitely, they are called omnipresent. Regarding 'contact refers to the harmonious union of the three': these are the sense faculty, the object, and consciousness. Being different in substance, they are called 'three'; not being in opposition to each other and interacting with each other is called 'harmonious conformity'. The faculty can serve as the basis; the object can be grasped; consciousness, produced by the three, can rely on the faculty to grasp the object. Upon these three, there is in all of them the capacity and function to facilitate the arising of all mental factors; this is called 'modification'. The function of discernment is the capacity of contact; that is, upon contact, there is a capacity resembling the previous three to facilitate the modification of arising mental factors, which is called 'discernment'. Discernment is another name for receiving and resembling, just as when a child resembles its father, it is called discerning the father. > — English (machine translation) (machine translation) - [Previous: 47.22](https://indike.org/pramana/in.bauddha.taisho.2016.47.22) - [Next: 47.24](https://indike.org/pramana/in.bauddha.taisho.2016.47.24) - [Up: 47](https://indike.org/pramana/in.bauddha.taisho.2016.47) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.47.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.47.23](https://indike.org/pramana/in.bauddha.taisho.2016.47.23) · Pramāṇa