[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 7.7 # 瑜伽師地論略纂 7.7 瑜伽師地論略纂 7.7 - **Language:** Classical Chinese ### [7.7](https://indike.org/pramana/in.bauddha.taisho.1829.7.7) 釋假相有法中，文分為四：初、總略問答標；二、問答列名；三、隨別釋；四、總結成。　「以此顯此」者，以此物還周備顯於此物。　「以彼顯彼」者，以餘物別顯於餘物。　「遠離此彼」者，謂非前二，如宅之門。　以此顯此中，地之堅乃至風之動，皆於實相處轉；燬之焰等，皆於假相處轉。燬者，假火之別名，𭶘熾名燬故。以彼顯彼中，佛授等，有情假；飲食等，是法假。遠離此彼中，宅之門等，宅大門少，非周備以此顯此自性，亦非離宅而別有門，亦非以彼更顯於彼，故是俱非。　「百之十，十之三」等，且據此數，非定唯爾。言百之五，十之一等，其類皆然。　「眾共施說言論有六種」者，此中舉識及五遍行各別相狀，意顯共相假法不離實法，此亦各別所取自相是實有法。六種所取共相假法增益自相，可起言說相狀自性，名共施設言論，如瓶盆等，故《唯識》言：假謂增益，非實有相，於六所變各附己體真實自相而增益故。雖別境等所取相狀亦共可立假言，然此六種定遍境故，不說餘境。眾人共施設所起言論必依此六相狀，非說此六相狀定是假有。然《唯識》說：作意能了事之總相，及餘心所所取別相，此中即說通二境也。或此但舉能取總境，故說作意所取能起於識。不爾，便違《顯揚》等論說總取境名心，亦別名心所故。然六十五說一種假，謂若有法，待依所餘施設自相，名為假有。如待依蘊施設有我，待依色等相事假立色等，待色香等立舍宅等，待蘊相事立生老等，乃至待諸色不轉假立虛空，如是等。《對法》等說二假，謂待名言想境，或待此餘相境。《大品經》說三假，謂名假、受假、法假。《唯識》亦說三假，謂聚集、相續、分位。《成實論》說有四假，謂因生假、相待假、相續假、緣生假。此論第一百說有六假，謂聚集假、因假、果假、所行假、分位假、觀待假。此中及《顯揚》十八復說有六假，皆如《對法》第二疏解。 > In the explanation of phenomena existent by conventional characteristics, the text is divided into four: first, a general brief question, answer, and marking out; second, question, answer, and listing of names; third, individual explanations in turn; fourth, a general concluding establishment. Regarding "manifesting this by means of this": this refers to completely manifesting this entity by means of this very entity. Regarding "manifesting that by means of that": this refers to distinctly manifesting another entity by means of another entity. Regarding "apart from both this and that": this refers to being neither of the previous two, such as the door of a house. In "manifesting this by means of this," the solidity of earth up to the movement of wind all operate in the sphere of real characteristics; the blaze of a flame and so forth all operate in the sphere of conventional characteristics. "Blaze" (hui) is another name for conventional fire, for fierce flaming is called hui. In "manifesting that by means of that," Devadatta and so forth are conventional designations of sentient beings; food, drink, and so forth are conventional designations of dharmas. In "apart from both this and that," regarding the door of a house and so forth, the house is large and the door is small, so it does not completely manifest its own nature by means of this very thing, nor is there a separate door apart from the house, nor does it further manifest that by means of that; therefore, it is neither. Regarding "ten out of a hundred, three out of ten," and so forth: this merely relies on these numbers, not being strictly limited to them. Saying five out of a hundred, one out of ten, and so forth are all of this kind. Regarding "the discourse mutually established by all has six kinds": here, by citing consciousness and the distinct characteristics of the five universal mental factors, the intention is to show that conventional dharmas of common characteristics are not separate from real dharmas; these distinctly apprehended intrinsic characteristics are also real dharmas. The conventional dharmas of common characteristics apprehended in the six kinds superimpose upon intrinsic characteristics the nature of characteristics that can give rise to discourse; they are called mutually established discourses, such as pots and bowls. Therefore, Vijñaptimātra says: "Convention means superimposition; it is not a real characteristic, for upon what is transformed by the six, each attaches to its own real intrinsic characteristic and superimposes upon it." Although the characteristics apprehended by the specific mental factors (viniyata) can also mutually establish conventional words, because these six kinds necessarily pervade all objects, other objects are not mentioned. The discourse arisen from mutual establishment among beings must rely on these six characteristics; it does not say that these six characteristics are definitively conventionally existent. However, Vijñaptimātra says: "Manaskāra can cognize the general characteristics of a thing, while other mental factors apprehend specific characteristics"; here it states that it pervades both objects. Or, this merely cites what can apprehend the general object; hence it says that what is apprehended by manaskāra can give rise to consciousness. Otherwise, it would contradict treatises like the Prakaraṇāryavācā, which say that apprehending the object in general is called mind, and also specifically call them mental factors. However, Fascicle 65 states one kind of convention, saying: "If a phenomenon designates an intrinsic characteristic dependent upon other things, it is called conventionally existent." Such as designating a self dependent upon the aggregates, conventionally establishing matter (rūpa) dependent upon the actual things of the characteristics of matter, establishing a house dependent upon color, smell, and so forth, establishing birth, old age, and so forth dependent upon the actual things of the characteristics of the aggregates, up to conventionally establishing space dependent upon the non-functioning of all matter—such are of this type. The Abhidharmasamuccaya and others speak of two conventions: dependent upon the domain of name-and-word conceptualization, or dependent upon the domain of other characteristics. The Pañcaviṃśatisāhasrikā-prajñāpāramitā speaks of three conventions: convention of names, convention of receiving, and convention of dharmas. Vijñaptimātra also speaks of three conventions: aggregation, continuity, and states. The Tattvasiddhi-śāstra states four conventions: convention born of cause, convention of mutual dependence, convention of continuity, and convention born of conditions. Fascicle 100 of this treatise states six conventions: convention of aggregation, convention of cause, convention of effect, convention of range, convention of state, and convention of relativity. Here and in Fascicle 18 of the Prakaraṇāryavācā, six conventions are further stated, all explained as in the second commentary on the Abhidharmasamuccaya. > — English (machine translation) (machine translation) - [Previous: 7.6](https://indike.org/pramana/in.bauddha.taisho.1829.7.6) - [Next: 7.8](https://indike.org/pramana/in.bauddha.taisho.1829.7.8) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1829.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.7.7) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.304) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.7.7](https://indike.org/pramana/in.bauddha.taisho.1829.7.7) · Pramāṇa