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# 瑜伽師地論略纂 2.29

瑜伽師地論略纂 2.29

- **Language:** Classical Chinese

### [2.29](https://indike.org/pramana/in.bauddha.taisho.1829.2.29)

「所了境相其能了別」者，說名作意，即顯作意取諸心所所取別相，皆如彼說。此中但說心起必俱，故唯說遍行心所行相。由此兼顯遍行、別境通三性。心行相增強，偏說體業，餘略不論，並如《唯識》。境之分齊是言說因，想能取之；境上順理違理之相是三業行因，由思能取。雖諸心所皆能通取，就偏增說，亦不相違。

> As for "the discernibility of the characteristics of the object discerned," it is designated as manaskāra (attention), which indicates that attention grasps the particular characteristics grasped by the various mental factors, all as explained there. Here, it only speaks of what definitely accompanies the mind when it arises, so it mentions solely the modes of activity of the omnipresent (sarvatraga) mental factors. By this it also reveals that the omnipresent and particular (viniyata) mental factors both extend across the three natures. When the mental mode of activity is predominant, the text specifically speaks of essence and function, briefly setting aside the rest, all in accordance with the Weishi. The boundaries and limits of an object are the cause of verbal expression, and conception (saṃjñā) can apprehend them; the characteristics of harmony with principle or violation of principle upon an object are the causes of the actions of the three karmas, and through intention (cetanā) they can be apprehended. Although all mental factors can generally apprehend them, speaking in terms of predominance also involves no contradiction.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.2.29) — English, machine translation

## Linked texts (1)

- [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.1.596) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1829.2.29](https://indike.org/pramana/in.bauddha.taisho.1829.2.29) · Pramāṇa
