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# 宗鏡錄 58.8

宗鏡錄 58.8

- **Language:** Classical Chinese

### [58.8](https://indike.org/pramana/in.bauddha.taisho.2016.58.8)

答。有為略有三種。無為略有六種。初有為極成之法。不過三種。識論云。一現所知法。如色心等。二現受用法。如瓶衣等。如是二法。世共知有。不待因成。三有作用法。如眼耳等。由彼彼用。證知是有。釋云。如色心等者。即是五識身。他心智境。謂色等五塵。及心心所。此約總聚。不別分別。此何識境。現量所知。非境所知。如瓶衣等者。此雖現見受用。而非現量所緣。是假法故。但是現世而受用物。

> Answer: The conditioned has briefly three kinds, and the unconditioned has briefly six kinds. First, firmly established conditioned phenomena do not exceed three kinds. The Vijñaptimātratāsiddhi states: '1. Phenomena that are presently known, such as matter, mind, and the like. 2. Phenomena that are presently experienced and used, such as jars, garments, and the like. These two kinds of phenomena are universally known in the world to exist, without waiting upon causes for their establishment. 3. Phenomena possessing functional activity, such as the eyes, ears, and the like; through their respective functions, they are verified and known to exist.' The commentary explains: '"Such as matter, mind, and the like" refers to the realms of the five consciousness-bodies and knowledge of other minds; namely, the five sense objects such as matter, as well as the mind and mental factors. This is spoken in terms of their aggregate whole, without making separate distinctions. As the realm of which consciousness \[are they\]? They are known by direct perception (pratyakṣa), not known through an \[inferred\] object. "Such as jars, garments, and the like": although these are presently seen, experienced, and used, they are not the objects of direct perception; because they are nominal phenomena, they are merely things experienced and used in the present world.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.58.8) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2016.58.8](https://indike.org/pramana/in.bauddha.taisho.2016.58.8) · Pramāṇa
