[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) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 2.52 # 成唯識論述記 2.52 成唯識論述記 2.52 - **Language:** Classical Chinese ### [2.52](https://indike.org/pramana/in.bauddha.taisho.1830.2.52) 述曰：且薩婆多五塵，離識皆有實體，雖緣積聚，仍體實有。經部師說，實極微成，五塵體假。說假部計，若在處門，以緣積集說之為假；若在蘊門，五塵體實，故五塵體總通假、實。若成實論師，體是實有，仍是能造。一說部說，唯有假名，無實塵體。數論師說，五塵體常，仍是礙性，能造所攝。勝論師說，聲、香唯無常，色、味、觸通常、無常，五皆無礙。順世外道計即四大。大乘之中，有以過去五識相分為五塵；有以現在大種及所造為五塵，然有假、實。如色中二十五種，四顯色實，餘色皆假；響聲假，餘聲實；觸中所造假，四大實；不見香、味通假之言。心外有對前已遮破，故此諸根但是內識之所變現，《所緣論》云：「內色如外現，為識所緣緣，許彼相在識，及能生識故。」 > The Commentary states: Now, for the Sarvāstivādins, the five sensory domains all possess real entity apart from consciousness; although they are conditions aggregated together, their entities are still truly existent. The Sautrāntika masters say that they are composed of real subtle atoms, but the entities of the five domains are nominal. The Prajñaptivāda posits: if within the gate of bases (āyatana), on account of being aggregations of conditions, they are said to be nominal; if within the gate of aggregates (skandha), the entities of the five sensory domains are real; therefore, the entities of the five domains universally encompass both the nominal and the real. According to the master of the Tattvasiddhi-śāstra, their entities are real, and they are also transforming agents. The Ekavyāvahārika school says that there are only nominal designations, without real entities of the domains. The Sāṃkhya masters say that the entities of the five sensory domains are permanent, yet of an obstructive nature, and are subsumed under transforming causes. The Vaiśeṣika masters say that sound and smell are strictly impermanent; form, taste, and touch encompass both the permanent and the impermanent; all five are unobstructed. The Lokāyata non-Buddhists posit that they are simply the four great elements. Within the Mahāyāna, some take the nimittabhāga of past five consciousnesses to be the five domains; some take the present great elements and what is transformed by them to be the five domains, though there are nominal and real. For example, among the twenty-five kinds of form, four primary colors are real, while the remaining forms are all nominal; echoing sound is nominal, while other sounds are real; among tangibles, what is transformed is nominal, while the four great elements are real; no statement is seen that smell and taste encompass the nominal. External resistant matter has already been refuted previously; therefore these various faculties are merely transformations of internal consciousness. The Ālambanaparīkṣā says: "Internal form appears as if external, serving as the ālambanapratyaya for consciousness, because it is accepted that its mark exists in consciousness and is capable of producing consciousness." > — English (machine translation) (machine translation) - [Previous: 2.51](https://indike.org/pramana/in.bauddha.taisho.1830.2.51) - [Next: 2.53](https://indike.org/pramana/in.bauddha.taisho.1830.2.53) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1830.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.2.52) — English, machine translation ## Linked texts (1) - [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833.2.55) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.2.52](https://indike.org/pramana/in.bauddha.taisho.1830.2.52) · Pramāṇa