[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) › 13.93 # 瑜伽論記 13.93 瑜伽論記 13.93 - **Language:** Classical Chinese ### [13.93](https://indike.org/pramana/in.bauddha.taisho.1828.13.93) 第八相中，謂臨終時乃至不應道理者，如第一卷，從上捨，從下捨，皆至心處，方後捨也。言非彼意識，有時不轉者，若第八識通執，身分捨上分時，下分未捨有，轉有不轉義，若第六識義不必然，緣餘境故，非有處不起故，非能執持。又若第八緣境微細，於臨終時緣境不可知；若第六識緣境行麁；若第六能捨命行相應，然非彼意識有時不轉，應立量云：命終時，識緣境應知，第六識故，猶如餘位，應更總作，第六意識而能捨命。量云：第六意識，非捨壽心，轉識攝故，猶如五識，故知第八義得成立。勘彼攝論第三云：爾時意識無處無有者，意識不能執持身故，於身上下無處得明，無有意識冷觸生等；阿賴耶有處無有者，阿賴耶識執持身故，得明有處，無有阿賴耶冷觸生等；以依住處變似方相顯現者，以賴耶依自身處住，住變似冷觸方處相顯現故。 > Regarding the eighth characteristic, that is, 'at the time of dying, up to is not reasonable': as in the first fascicle, whether withdrawing from above or withdrawing from below, it is only upon reaching the heart that it is finally abandoned. As for 'it is not that that mental consciousness sometimes does not operate': if the eighth consciousness universally appropriates parts of the body, when the upper part is abandoned and the lower part is not yet abandoned, there is the meaning that it operates and does not operate; with the sixth consciousness, this is not necessarily so, because it takes other objects as its intentional object, and because it is not the case that it does not arise in a certain part, it cannot appropriate. Furthermore, while the eighth takes subtle objects as its intentional object, so at the time of death its intentional object cannot be known, the sixth consciousness's intentional object and cognitive activity are coarse; if the sixth could abandon life, its mental mode should be \[coarse\]. It is not that that mental consciousness sometimes does not operate. One should formulate the syllogism: 'At the time of death, the object cognized by consciousness should be known, because it is the sixth consciousness, just like in other states.' One should further make a general syllogism that the sixth mental consciousness abandons life, saying: 'The sixth mental consciousness is not the mind that abandons life (thesis), because of being subsumed under the evolving consciousnesses (reason), just like the five consciousnesses (example).' Therefore, one knows that the meaning of the eighth is established. Examining the third chapter of that Mahāyānasaṃgraha: 'At that time, mental consciousness has no place where it does not exist', because mental consciousness cannot appropriate the body, so there is no place on the upper or lower parts of the body where it can be clarified that there is no mental consciousness and that cold tactile sensations arise and so on; 'the ālayavijñāna has a place where it does not exist', because the ālayavijñāna appropriates the body, so it can be clarified that there is a place where there is no ālayavijñāna and cold tactile sensations arise and so on; 'because it manifests appearing as a spatial aspect depending on the locus of dwelling', because the ālaya dwells relying on the locus of its own body, and dwelling, it manifests appearing as the spatial aspect of cold tactile sensations. > — English (machine translation) (machine translation) - [Previous: 13.92](https://indike.org/pramana/in.bauddha.taisho.1828.13.92) - [Next: 13.94](https://indike.org/pramana/in.bauddha.taisho.1828.13.94) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1828.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.13.93) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.13.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.13.93](https://indike.org/pramana/in.bauddha.taisho.1828.13.93) · Pramāṇa