[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) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 1.591 # 瑜伽論記 1.591 瑜伽論記 1.591 - **Language:** Classical Chinese ### [1.591](https://indike.org/pramana/in.bauddha.taisho.1828.1.591) 根不壞二中，景師云：一、不滅壞唯據五根，二、不羸劣通論意根。基師解：五十四中，釋滅壞羸劣，及由四緣諸根變異。翻彼則是此中二義，此說色根，其意根不壞者，彼說由四緣意根壞，翻彼則是。境界現前，六故者，如五十四釋云：如本地分說六種所行性，此何差別也。即隨次第釋此中六故。所依處者，謂器世間及有情世間為所依處。自性者，青黃赤白三性等色亦爾。方者，諸方之色能生眼識，餘塵亦爾。時者，三世時，或春夏時華葉為境，秋冬時衰枯為境。顯了不顯了者，實色顯了，假不顯了。全分及一分者，謂取一分事及遍滿事，始於一取境中總遍緣名全分，緣一分事名一分，覆蔽障者，屋宇等。隱沒障者，謂神通藥草等隱令不見。映奪障者，謂勝力映奪，即日光等映眾星等，幻惑障者，由鬼魅等及呪術等諸幻惑障。處所極遠者，謂諸方住處各遠故。損減極遠者，謂如磨麁物成細則不可見，作意四力，基師解：初之三種，如其次第緣，未來過去現世境界。 > Concerning the two \[aspects of\] the faculties being intact, Master Jing says: first, being undestroyed applies only to the five faculties; second, being undebilitated applies comprehensively to the mental faculty. Master Ji explains: in fascicle fifty-four, it explains destruction and debility, as well as the alteration of the faculties through four conditions; reversing those constitutes the two meanings here. This refers to the physical faculties. As for the mental faculty being intact, that passage says the mental faculty is impaired through four conditions; reversing that is what is meant. Regarding the six causes of the object being present: as the explanation in fascicle fifty-four says, "As explained in the Maulī Bhūmiḥ regarding the six kinds of scope of activity, what is their difference?" This explains the six causes here in succession. "Base" refers to the receptacle world and the world of sentient beings serving as the base. "Intrinsic nature": blue, yellow, red, white, the three natures, and so forth of matter are also like this. "Direction": matter of the various directions can produce the eye consciousness; the remaining sense data are also like this. "Time": the times of the three periods, or in spring and summer flowers and leaves serve as objects, while in autumn and winter withered foliage serves as objects. "Manifest and unmanifest": real matter is manifest; nominal matter is unmanifest. "Entire part and one part": grasping a single part of an entity versus an all-pervading entity; from within a single grasped object to cognize it comprehensively in its entirety is called the entire part, while cognizing a single part of an entity is called one part. "Obstacle of concealment": houses and so forth. "Obstacle of disappearance": disappearance caused by supernatural powers, medicinal herbs, and so forth so that it cannot be seen. "Obstacle of overwhelming": being overwhelmed by a superior force, namely sunlight and so forth overwhelming the host of stars and so forth. "Obstacle of illusion": various illusions caused by ghosts, spirits, incantations, and so forth. "Extremely distant in location": the dwelling places in the various directions are far apart. "Extremely distant through reduction": as when a coarse object is ground into fine particles so that it can no longer be seen. Regarding the four powers of attention, Master Ji explains: the first three, in their respective order, cognize objects of the future, past, and present. > — English (machine translation) (machine translation) - [Previous: 1.590](https://indike.org/pramana/in.bauddha.taisho.1828.1.590) - [Next: 1.592](https://indike.org/pramana/in.bauddha.taisho.1828.1.592) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1828.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.1.591) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.2.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.1.591](https://indike.org/pramana/in.bauddha.taisho.1828.1.591) · Pramāṇa