[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) › 53.42 # 宗鏡錄 53.42 宗鏡錄 53.42 - **Language:** Classical Chinese ### [53.42](https://indike.org/pramana/in.bauddha.taisho.2016.53.42) 答。略有三種。一自性分別。唯緣現在所緣諸行。自相行分別。所緣行。即五塵也。自相行。如色以青為行相。眼識緣時。亦任運作青行相。名自行。又自相行即能緣行。簡共相行。如緣青時。即緣黃不著。二隨念分別。於昔曾所受諸行。追念行分別。唯緣過去。三計度分別。於去來今不現前。思𭜇行分別。即非有計有。是非量境。然約三世計度。不定一世。又雜集論於三分別中。復有七種分別。一謂於緣任運分別。謂五識身。如所緣相。無異分別。於自境界。任運轉故。二有相分別。謂自性隨念二種分別。取過現境。種種相故。三無相分別。謂希求未來境行分別。四尋求分別。五伺察分別。六染污分別。七不染污分別。此四分別。皆用計度分別以為自性。所以者何。以思度故。或時尋求。或時伺察。或時染污。或不染污種種分別。又攝大乘論。有十種根境微細分別。論云。復次總攝一切分別。略有十種。一根本分別。謂阿賴耶識。二緣相分別。謂色等識。三顯相分別。謂眼識等。并所依識。四緣相變異分別。謂老等變異。樂受等變異。貪等變異。逼害時節代謝等變異。捺落迦等諸趣變異。及欲界等諸界變異。五顯相變異分別。謂即如前所說變異。所有變異。六他引分別。謂聞非正法類。及聞正法類分別。七不如理分別。謂諸外道聞非正法類分別。八如理分別。謂正法中聞正法類分別。九執著分別。謂不如理作意。類。薩迦邪見為本。六十二見趣相應分別。十散動分別。謂諸菩薩十種分別。釋曰。根本分別者。謂阿賴耶識。是餘分別根。自性。亦是分別故。名根本分別。緣相分別者。謂分別色等。有如是緣相。顯相分別者。謂眼識等并所依識。顯現似彼所緣相故。緣相變異分別者。謂以色等。影識變異所起分別。老等變異者。謂色等識。似老等相。起諸變異。何以故。內外色等。皆有老等轉變相故。等者。等取病死變異。樂受等變異者。由樂受故。身相變異。如說樂者。面目端嚴。等者。等取苦。及不苦不樂受。貪等變異者。謂由貪等身相變異。等者。等取瞋癡忿等。如說忿等。惡形色等。逼害時節代謝等變異者。謂殺縛等。令身相等生起變異。時節代謝。亦令內外身樹色等。形相改變。如說寒等所逼切時。身等變異。捺落迦等諸趣變異者。等。即等取一切惡趣。彼惡色等變異共了。及欲界等諸界變異者。等取色界。無色界中。無似色等影像識故。於諸天中及靜慮中。亦有有情及器色等。種種變異。如末尼珠。威神力故。種種淨妙光色變異。顯相變異分別者。謂由眼等所依根故。令似色等影像顯現。眼識等識。種種變異。即於此中。起諸分別。即知如前說。老等變異。隨其所應而起變異。何以故。如說眼等根有利鈍。識明昧故。如無表色。所依變異。彼亦變異。由樂受等。變異亦爾。如說樂者。心安定故。如說苦者。心散動故。貪等逼害時節代謝。亦爾。捺落迦等。及欲界等。依身變異。識亦變異。如應當知。無色界中。亦有受等。所作變異。諸識分別。他引分別者。謂善惡友。親近所起。及與聽聞正非正法。為因分別。即是外道迦比羅等。及正法中。諸騷揭多。所有分別。名不如理。如理分別。如是二種。隨其所應。能生。邪見正見相應二種分別。薩迦邪見為因。所起六十二見相應分別。即梵網經中前際後際分別。謂我過去為曾有耶。如是等分別。名執著分別。言見趣者。是品類義。散動分別者。散亂擾動。故名散動。此即分別。是故說名散動分別。此即擾亂無分別智。何以故。由此擾亂般若波羅蜜多故。無分別智。即是般若波羅蜜多。謂諸菩薩十種分別者。謂諸菩薩能發語言。他引而轉。不稱真理。十種分別。何以故。證會真理。若正現前。不可說故。 > Answer: Broadly speaking, there are three kinds: first, discrimination of essential nature, which takes only presently conditioned factors as objects, discriminating through their specific mental modes. The conditioned factors that are taken as objects are the five sensory dusts. As for specific mental modes, it is like visible form taking blue as its subjective mode; when the visual consciousness takes it as object, it also spontaneously produces the subjective mode of blue, which is called one's own mode. Furthermore, the specific mental mode is the cognitive subjective mode as distinguished from a common mental mode; for example, when taking blue as object, it does not attach to yellow. Second, discrimination by recollective mindfulness, which discriminates by pursuing mindfulness regarding conditioned factors previously experienced; it takes only the past as object. Third, calculative discrimination, which discriminates through deliberation regarding factors of the past, future, and present that are not immediately present. That is, it calculates what is non-existent as existent, which is an object of non-valid cognition. However, with respect to calculating across the three periods of time, it is not fixed to any single period. Furthermore, the Abhidharmasamuccayavyākhyā states that within these three discriminations, there are also seven kinds of discrimination: first, spontaneous discrimination regarding conditions, meaning the five consciousness-bodies, which do not make differential discriminations with respect to the characteristics of the object, because they operate spontaneously within their own objective sphere. Second, discrimination with characteristics, meaning the two kinds of discrimination—essential nature and recollective mindfulness—because they grasp various characteristics of past and present objects. Third, discrimination without characteristics, meaning discrimination consisting of activity aspiring to future objects. Fourth, searching discrimination. Fifth, investigating discrimination. Sixth, defiled discrimination. Seventh, undefiled discrimination. These four discriminations all take calculative discrimination as their essential nature. Why is this? Because by means of deliberation, it sometimes searches, sometimes investigates, is sometimes defiled, or is undefiled in various discriminations. Furthermore, the Mahāyānasaṃgraha states that there are ten kinds of subtle discrimination regarding faculties and objects. The treatise says: 'Furthermore, subsuming all discriminations, there are summarily ten kinds: first, root discrimination, which is the ālayavijñāna. Second, discrimination of the objective condition's characteristics, which refers to the consciousness of visible forms and so forth. Third, discrimination of manifested characteristics, which refers to the visual consciousness and so forth, along with their supporting consciousness. Fourth, discrimination of the alteration of the objective condition's characteristics, which refers to alterations of old age and so forth; alterations of pleasant feeling and so forth; alterations of rāga and so forth; alterations caused by injury, seasonal changes, and so forth; alterations of the various destinies such as the narakas; and alterations of the various realms such as the desire realm. Fifth, discrimination of the alteration of manifested characteristics, which refers to all alterations corresponding to the alterations previously explained. Sixth, discrimination induced by others, which refers to discrimination upon hearing varieties of non-orthodox Dharma, and upon hearing varieties of orthodox Dharma. Seventh, improper discrimination, which refers to discrimination by non-Buddhists upon hearing varieties of non-orthodox Dharma. Eighth, proper discrimination, which refers to discrimination within the orthodox Dharma upon hearing varieties of orthodox Dharma. Ninth, clinging discrimination, which refers to discrimination associated with the sixty-two views, which are based on satkāyadṛṣṭi and belong to improper attention. Tenth, distracted discrimination, which refers to the ten kinds of discrimination of bodhisattvas.' The commentary explains: 'Root discrimination means the ālayavijñāna, because it is the root of the other discriminations, and its essential nature is also discrimination; thus it is called root discrimination. Discrimination of the objective condition's characteristics means discriminating visible forms and so forth as possessing such objective conditions and characteristics. Discrimination of manifested characteristics means the visual consciousness and so forth along with their supporting consciousness, because they manifest images resembling those objects. Discrimination of the alteration of the objective condition's characteristics means discrimination arising from the alteration of the consciousness-reflections of visible form and so forth. Alterations of old age and so forth mean that the consciousness of visible form and so forth arises with various alterations resembling the characteristics of old age and so forth. Why is this? Because both internal and external forms and so forth possess the characteristics of transition into old age and so forth. "And so forth" includes alterations of sickness and death. Alterations of pleasant feeling and so forth mean that due to pleasant feelings, bodily characteristics alter, just as it is said that one who is happy has a dignified and serene countenance; "and so forth" includes painful feelings and neither-painful-nor-pleasant feelings. Alterations of rāga and so forth mean that bodily characteristics alter due to rāga and so forth; "and so forth" includes anger, delusion, rage, and so forth, just as it is said that rage and so forth produce unsightly shapes and colors. Alterations caused by injury, seasonal changes, and so forth mean that killing, binding, and so forth cause alterations to arise in bodily characteristics; seasonal changes also cause the shapes and colors of internal bodies and external trees to alter, just as it is said that when pressed by cold and so forth, the body and so forth alter. Alterations of the various destinies such as the narakas: "and so forth" includes all evil destinies; those alterations of unsightly forms and so forth are commonly known. Alterations of the various realms such as the desire realm: "and so forth" includes the form realm; in the formless realm, there are no consciousnesses reflecting images of form and so forth. Among the gods and within concentrations, there are also various alterations of the forms of sentient beings and vessels, just as by the sovereign power of a maṇi jewel, there are various alterations of pure and wondrous radiant forms. Discrimination of the alteration of manifested characteristics means that because of the supporting faculties such as the eye, images resembling visible form and so forth are made to manifest, and consciousnesses such as the visual consciousness undergo various alterations; within this, various discriminations arise. Thus one knows that, as previously explained, alterations of old age and so forth arise appropriately. Why is this? Because it is said that the eye and other faculties can be sharp or dull, and consciousness can be clear or dim. Just as when the basis of unmanifest form alters, it too alters, so too alterations due to pleasant feeling and so forth are likewise: just as it is said that the mind of one who is happy is calm and settled, and it is said that the mind of one who suffers is distracted and agitated. The same applies to rāga and so forth, injury, and seasonal changes. According to the alterations of the body in the narakas and so forth, and in the desire realm and so forth, consciousness also alters, as should be properly understood. In the formless realm, there are also discriminations of various consciousnesses produced by alterations of feelings and so forth. Discrimination induced by others means discrimination that arises from associating with good or bad friends and has as its cause the hearing of orthodox or non-orthodox Dharma. That is, the discriminations of non-Buddhists such as Kapila, and of the Sugatas within the orthodox Dharma, are called improper and proper discrimination respectively. These two kinds, according to their proper application, can give rise to the two kinds of discrimination associated with wrong view and right view. The discriminations associated with the sixty-two views, which have satkāyadṛṣṭi as their cause, are the discriminations regarding the past and future limits in the Brahmajālasūtra—namely, discriminations such as "Did I exist in the past?" These are called clinging discriminations. The expression "view-trends" means categories \[of views\]. Distracted discrimination means scattered and perturbed, hence called distracted; since this is discrimination, it is called distracted discrimination. This perturbs non-discriminative knowledge. Why is this? Because this perturbs prajñāpāramitā, and non-discriminative knowledge is prajñāpāramitā. The "ten kinds of discrimination of bodhisattvas" refers to the ten kinds of discrimination that bodhisattvas can produce in speech, which turn under the influence of others and do not accord with true reality. Why is this? Because when the realization of true reality is directly manifest, it cannot be spoken of.' > — English (machine translation) (machine translation) - [Previous: 53.41](https://indike.org/pramana/in.bauddha.taisho.2016.53.41) - [Next: 53.43](https://indike.org/pramana/in.bauddha.taisho.2016.53.43) - [Up: 53](https://indike.org/pramana/in.bauddha.taisho.2016.53) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.53.42) — English, machine translation ## Linked texts (2) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.72.107) — Classical Chinese - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!bhasya*zh-xuanzang.4.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.53.42](https://indike.org/pramana/in.bauddha.taisho.2016.53.42) · Pramāṇa