[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) › 55.3 # 宗鏡錄 55.3 宗鏡錄 55.3 - **Language:** Classical Chinese ### [55.3](https://indike.org/pramana/in.bauddha.taisho.2016.55.3) 答。有五種。一極略色。二極逈色。三受所引色。四遍計色。五定果色。一極略色者。以極微為體。但是析彼五根。五塵。四大。定果色至極微位。即此極微。便是極略色體。二極逈色者。即空間六般光影明暗等麁色。今析此六般麁色。至極微位。取此細色。為極逈色體。又若上下空界。所見。青黃赤白光影明暗。即總名空一顯色。及門窓孔隙中所現者。即總名逈色。三受所引色者。受者。是領納義。所引色者。即思種現上有防發功能。名所引色。意云。由於師教處領受。為能引發起。思種現上防發功能。名所引色。即此防發功能。不能表示他故。亦名無表色。即以無表色為體。四遍計色者。即妄心遍計。五定果色者。定中現境。已上法處五般色。都分為三門。一影像門。二無表門。三定果門。第一影像門者。影者。流類義。像者。相似義。即所變相分。是本質之流類。又與本質相似。故名影像。諸有極微者。即是極略極逈二色。此但是觀心。析麁成細。假立極微。唯有觀心影像。都無實體。獨生散意者。即簡定中。及明了意識。今唯取散位獨頭闇意識故。此散意識構獲緣五根五塵水月鏡像時。當情變起遍計影像相分。此是假非實故。與極略等。同立一影像門。 > Answer: There are five kinds: 1. extremely minute form; 2. extremely distant form; 3. form induced by reception; 4. conceptually constructed form; 5. form resulting from meditative absorption. First, extremely minute form has subtle atoms as its substance; it is merely analyzing those five faculties, five sense fields, four great elements, and forms resulting from meditative absorption down to the state of subtle atoms—these subtle atoms are precisely the substance of extremely minute form. Second, extremely distant form: that is, the six kinds of coarse forms in empty space, such as light, shade, brightness, and darkness. Now, analyzing these six kinds of coarse forms down to the state of subtle atoms, taking this subtle form constitutes the substance of extremely distant form. Furthermore, what is seen in the upper and lower spatial realms—blue, yellow, red, white, light, shade, brightness, and darkness—is collectively called the single manifest form of space; and that which appears in doors, windows, and gaps is collectively called distant form. Third, form induced by reception: 'reception' has the meaning of receiving; 'induced form' refers to the functioning that prevents \[bad actions\] and initiates \[good actions\] upon the seeds and actualities of volition, which is named induced form. The meaning is: owing to receiving it from the teacher's instruction, it serves as that which can induce and give rise to the functioning of preventing and initiating upon the seeds and actualities of volition; hence it is called induced form. Since this functioning of preventing and initiating cannot be manifested to others, it is also called non-manifest form; it takes non-manifest form as its substance. Fourth, conceptually constructed form: that is, conceptual construction by the deluded mind. Fifth, form resulting from meditative absorption: objects manifested within meditative absorption. The five kinds of form of the locus of mental phenomena described above are altogether divided into three approaches: 1. the approach of reflections; 2. the approach of the non-manifest; 3. the approach of results of meditative absorption. The first, the approach of reflections: 'reflection' has the meaning of a category; 'image' has the meaning of resemblance. That is, the transformed nimittabhāga belongs to the category of the real base and also resembles the real base; therefore it is called a reflected image. 'All subtle atoms' refers to the two forms of the extremely minute and the extremely distant. These are merely the contemplating mind analyzing the coarse into the fine and nominally positing subtle atoms; they are merely reflections of the contemplating mind and have no substantial reality at all. 'The solitary, dispersed mind' excludes \[the mind\] in meditative absorption and the lucid manovijñāna; here it takes exclusively the solitary, dim manovijñāna in the dispersed state. When this dispersed manovijñāna fabricates and takes as conditions the five faculties, the five sense fields, the moon in water, or images in a mirror, in that mental state it transforms and gives rise to conceptually constructed reflection nimittabhāgas. Because these are nominal and not real, together with the extremely minute and so forth, they are established under the single approach of reflections. > — English (machine translation) (machine translation) - [Previous: 55.2](https://indike.org/pramana/in.bauddha.taisho.2016.55.2) - [Next: 55.4](https://indike.org/pramana/in.bauddha.taisho.2016.55.4) - [Up: 55](https://indike.org/pramana/in.bauddha.taisho.2016.55) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.55.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.55.3](https://indike.org/pramana/in.bauddha.taisho.2016.55.3) · Pramāṇa