[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 4.7 # 宗鏡錄 4.7 English (machine translation) 4.7 - **Language:** English ### [4.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.7) Answer: There are five kinds of minds: First, the spontaneous mind (āpātika-citta), meaning that upon initially encountering phenomena when meeting an object, it immediately arises. Second, the seeking mind (paryeṣaka-citta), \[meaning that\] when the object is not yet understood, seeking then occurs. Third, the determining mind (niścitaka-citta), \[meaning that\] closely knowing the substance of the phenomenon, it gives rise to determination. Fourth, the defiled or pure mind (saṃkleśavyavadānika-citta), \[meaning that\] as the phenomenon expresses aversion or attraction, it gives rise to defilement or purity. Fifth, the outflowing-in-continuity mind (niṣyanda-citta), \[meaning that\] moment to moment it conditions objects, the preceding and succeeding \[moments\] being uniform. The Fayuan yilin \[zhang\] states: In distinguishing the characteristics of the five minds: for example, when the visual consciousness first falls upon an object, it is called the spontaneous falling mind. The simultaneous mental consciousness (manovijñāna), having not conditioned this before, now arises simultaneously for the first time, and is also called 'spontaneous.' Hence the Yogācārabhūmiśāstra says: 'When the mental consciousness naturally wanders and conditions an unaccustomed object without desire and so forth arising, at that time the mental consciousness is called the spontaneous falling mind. When desire arises, it is subsumed under seeking and the rest.' Furthermore, the Saṃdhinirmocanasūtra and the Viniścayasaṃgrahaṇī say: 'Simultaneous with the five consciousnesses, there must be a conceptualizing mental consciousness operating concurrently.' Therefore, the mind \[mental consciousness\] accompanying the visual \[consciousness\] is called the spontaneous mind, because it initially falls upon the object abruptly. Since it initially conditions \[the object\], not yet knowing whether it is good or bad, in order to fully comprehend it, seeking arises next, operating concurrently with desire because it seeks the object. Having sought it, it cognizes the preceding object, and next gives rise to determination, which is understanding the object. Having determined it, it recognizes the differences of the realms, grasps the characteristics of correct causes and so forth, abiding in evil toward enemies, abiding in good toward relatives, and abiding in equanimity toward neutrals, so that the defiled or pure mind arises. With this defiled or pure mental consciousness leading the way, it induces the visual consciousness to arise of the same nature—good or defiled—arising in conformity with what preceded, which is called the outflowing-in-continuity mind. As the visual consciousness arises, the auditory and other consciousnesses are also like this. - [Previous: 4.6](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.6) - [Next: 4.8](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.8) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.4.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.7](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.4.7) · Pramāṇa