[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) › 3.239 # 成唯識論述記 3.239 成唯識論述記 3.239 - **Language:** Classical Chinese ### [3.239](https://indike.org/pramana/in.bauddha.taisho.1830.3.239) 述曰：此釋共果。同在一處不相障礙，謂外器相，如小宗中眾多燈明共在一室，各各遍，一一自別，而相相似，處所無異。此如何知各各別也？一燈去時，其光尚遍，若共為一，是則應將一燈去已，餘明不遍。又相涉入，不相隔礙，故見似一，置多燈已，人影多故。問曰：若爾，且如一人心上木石，更互相隔，以是障礙有對法故，何故眾多各變山河及大地等，不相障隔同在一處？答：由業相似、不相似故，亦由自心礙、不礙故，五十四說：諸有對法同處一處，而非無對者，由隨順轉，相須生故。又由如是種類之業增上所感，一切色者，一切色根共受用故，乃至廣說。彼雖說四塵等與此相似，如山河等業，眾人並相似，及心於上共用無礙，故不相障；一心上木等所感業各別，及心受用自有礙故，遂令相隔。問曰：若爾，多人共感木等，何故亦互相礙？答：彼不礙他心上者，但礙自者，如心上燈明百千不礙，與明相違，無始於中有礙、不礙故，此義應思。 > The Commentary states: This explains the common result. Being together in one place, they do not obstruct each other; this refers to the aspects of the external receptacle, just as in the lesser schools, where the light of many lamps is together in a single room, each pervasively filling it, each individually distinct, yet their aspects are similar, without difference in location. How is it known that each is distinct? When one lamp is removed, its light is still pervasive; if they were together as one, then having removed one lamp, the remaining light should not be pervasive. Furthermore, they interpenetrate without mutual obstruction, and therefore they appear as if one; when many lamps are placed, the shadows of people are many. Question: If so, take for instance the wood and stone on the mind of one person: they mutually block each other because they are obstructive, tangible phenomena; why is it that when many persons each transform mountains, rivers, the great earth, and so forth, they do not mutually obstruct and are together in one place? Answer: It is due to their karma being similar or dissimilar, and also due to their own minds being obstructive or unobstructive. The fifty-fourth \[fascicle of the Yogācārabhūmi\] states: 'That all tangible phenomena abide in the same place without being non-tangible is because they arise conforming to each other and mutually requiring each other.' Furthermore: 'Due to the predominant influence of karma of such kind being actualized, all matter is commonly enjoyed by all material faculties,' and so on broadly. Although that \[text\] speaks of the four sensory domains and so on as being similar to this, with karma such as that of mountains and rivers, it is similar for all persons, and the mind's common usage of them is unobstructed, hence they do not obstruct each other; whereas the karma actualized by wood and so on upon a single mind is distinct, and the mind's own usage is obstructive, thereby causing them to block each other. Question: If so, when many persons commonly actualize wood and so on, why do they also mutually obstruct? Answer: They do not obstruct what is on another's mind; they only obstruct what is on one's own; just as hundreds of thousands of lamp lights on the mind do not obstruct each other, yet contrary to light, from beginningless time there has been obstruction or non-obstruction therein; this meaning should be contemplated. > — English (machine translation) (machine translation) - [Previous: 3.238](https://indike.org/pramana/in.bauddha.taisho.1830.3.238) - [Next: 3.240](https://indike.org/pramana/in.bauddha.taisho.1830.3.240) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1830.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.3.239) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.3.239](https://indike.org/pramana/in.bauddha.taisho.1830.3.239) · Pramāṇa