[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) › 54.25 # 宗鏡錄 54.25 宗鏡錄 54.25 - **Language:** Classical Chinese ### [54.25](https://indike.org/pramana/in.bauddha.taisho.2016.54.25) 答。十八相分。從十八本質起。即有十八相分。如一面鏡中。觀無量人影。外邊有十八實人。鏡即是一。於鏡上現有十八人影像。見分亦爾。一見分能緣得十八相分。若質影有十八。以是所緣境。則無過。若一念有十八見分。便有多心過。三定中獨頭。亦緣十八界。一百法。過未境。及真如等。若假若實。皆能緣故。三量分別者。若是明了意識。前後念通三量。夢中獨頭。唯非量。以不稱境故。覺寤。通三量。若緣有體法時。緣五境界等。通現量故。若緣五根界。七心界等。是比量。若緣空華過未境等。通比量非量。若定中。唯是現量。雖緣假法。以不妄執。無計度。故唯現量。又獨頭意識。即獨生散意。緣影像門。影像者。諸有極微。是極逈極略二色。皆是假影色也。但於觀心。析麁色。至色邊際。假立極微。唯觀心影像。都無實體。 > Answer: The eighteen nimittabhāgas arise from the eighteen real bases; thus there are eighteen nimittabhāgas. It is just like seeing the reflections of countless persons in a single mirror: externally there are eighteen actual persons, the mirror is single, and on the mirror there appear the images of eighteen persons. The darśanabhāga is also like this: a single darśanabhāga is able to take the eighteen nimittabhāgas as conditions. If there are eighteen bases and images, because they are the objective objects, there is no error. If there were eighteen darśanabhāgas in a single thought-moment, that would incur the error of having multiple minds. 3. Solitary in meditative absorption: this also takes the eighteen dhātus, the one hundred phenomena, past and future objects, and tathatā as conditions; whether nominal or real, it is able to take all of them as conditions. Differentiating the three kinds of valid cognitions: if it is the lucid manovijñāna, its prior and subsequent thought-moments span the three kinds of cognition. The solitary in dreams is exclusively non-valid cognition, because it does not correspond to the object. The waking spans the three kinds of cognition: when taking substantial phenomena as conditions, because it takes the five sensory spheres and so forth as conditions, it spans direct perception; when taking the five faculty dhātus, the seven mind dhātus, and so forth as conditions, it is inference; when taking sky-flowers, past and future objects, and so forth as conditions, it spans inference and non-valid cognition. If it is in meditative absorption, it is exclusively direct perception; although it takes nominal phenomena as conditions, because it does not falsely grasp them and has no conceptualization, it is exclusively direct perception. Furthermore, the solitary manovijñāna is the solitary, dispersed mind that takes the approach of reflections as its object. As for reflections: all subtle atoms, which are the two forms of extreme distance and extreme minuteness, are both nominal reflected forms. They are merely in the contemplating mind: analyzing coarse form to the limit of form, one nominally posits subtle atoms; they are merely reflections of the contemplating mind and have no substantial reality at all. > — English (machine translation) (machine translation) - [Previous: 54.24](https://indike.org/pramana/in.bauddha.taisho.2016.54.24) - [Next: 54.26](https://indike.org/pramana/in.bauddha.taisho.2016.54.26) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.2016.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.54.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.54.25](https://indike.org/pramana/in.bauddha.taisho.2016.54.25) · Pramāṇa