With regard to the terms “discrimination” (Ch. fenbie 分別; Skt. vikalpa) and “non-discrimination” (Ch. wufenbie 無分別; Skt. nir-vikalpa), if one is applicable then the other is not. Together as a pair, they are mutually contradictory. In Buddhist discourse, the two terms can have a variety of meanings. For example, they can refer to correct and incorrect statements, physiological and mental functioning, or the everyday affairs of the ordinary person and the enlightening activities of those on the holy path. These two terms can also refer to statements at the level of conventional truth and expressions of the ultimate truth, respectively. Taking advantage of the typesetting capabilities of a word processor, we use various styles and colors to indicate the different meanings of these two terms: 1. In black italics: non-discrimination indicates the ignorance of the ordinary person, or the failure to discriminate that which should be discriminated. 2. In black bold italics: discrimination indicates the ordinary person’s ignorance or erroneous discrimination. 3. In red: discrimination indicates the correct discrimination by ordinary or holy people, including right view at the levels of conventional and ultimate truth. 4. The combination of non in red and discrimination in black bold italics, i.e., non-discrimination, indicates a holy person possessing the discrimination of right view and right thought, thus comprising what is known as “not having ‘discrimination with āsravas or clinging.’” 5. In red, non-discrimination indicates the wisdom of non-discrimination which directly perceives the real aspect of dharmatā. 6. Green is used to indicate real aspect of dharmatā and important terms such as non-discrimination. In the body of this article, descriptions of ordinary, erroneous discrimination and non-discrimination are provided with the goal of helping to bring about correct discriminations and non-discriminations without āsravas, so that the non-discrimination of one who has attained enlightenment may be attained. In the postface, we propose creating three concepts which will aid in the study of Buddhism and the attainment of buddhahood.
