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# 瑜伽論記 1.96

瑜伽論記 1.96

- **Language:** Classical Chinese

### [1.96](https://indike.org/pramana/in.bauddha.taisho.1828.1.96)

答：五識同無，當說分別所緣等業，所說事少故，合一說在最初，意地翻此，故別立一說在第二。又以五識同依色根、同緣色境，故合立一。餘依無色所緣不定，故別立一。自性依緣麁細次第，故說先後。又以五識同現量攝，故合立一說在最初，餘識不定，或現、或比、或非量攝，故別立一說在第二。

> Answer: Because the five consciousnesses equally lack the activities of discrimination, taking objects, and so forth to be explained, and the matters explained are few, they are combined into one and spoken of first; the mental stage is the reverse of this, hence it is separately established as one and spoken of second. Furthermore, because the five consciousnesses equally rely on material faculties and equally take material objects as their domain, they are combined into one. The other \[consciousness\] relies on the non-material and its objects are not fixed, hence it is separately established as one. In terms of their intrinsic nature, supports, and objects, there is a sequence from coarse to subtle, hence they are spoken of in this order. Furthermore, because the five consciousnesses are equally subsumed under direct perception (pratyakṣa), they are combined into one and spoken of first; the other consciousness is not fixed, being subsumed under direct perception, inference (anumāna), or non-valid cognition (apramāṇa), hence it is separately established as one and spoken of second.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.1.96) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1828.1.96](https://indike.org/pramana/in.bauddha.taisho.1828.1.96) · Pramāṇa
