宗鏡錄 53.42

53.42

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.'