[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) › 5.18 # 成唯識論述記 5.18 成唯識論述記 5.18 - **Language:** Classical Chinese ### [5.18](https://indike.org/pramana/in.bauddha.taisho.1830.5.18) 述曰：自下乃至引《大論》云，故非二識互相續生，是翻第二率爾遇境。初出理；次引證；後重成，此意亦如未自在位。其五識等流者，其五心中既為第三決定，第四染淨，第六意識作意引生。如覩佛像，專注一緣未休覩來名「未捨頃」。意、眼二識俱並未捨，如何不許多念相續？此則出理。次引論文。 > The Commentary states: Below, up to the citation of the Great Treatise stating that they do not arise mutually continuing two vijñānas, overturns the second \[case of\] abruptly encountering an object. First the principle is set forth; next proof is cited; finally it is re-established. This meaning is also like that in the stage of non-mastery. As for the outflowing of the five vijñānas: among the five minds, since it is the third, determinate \[mind\], and the fourth, defiled or pure \[mind\], they are induced and generated by the attention of the sixth, the mano-vijñāna. It is like gazing upon a Buddha statue: focusing exclusively on one object without ceasing to gaze is called "the duration before giving it up." The mental and visual vijñānas are both not given up; how could one not allow them to continue across multiple mind-moments? This sets forth the principle. Next the text of the treatise is cited. > — English (machine translation) (machine translation) - [Previous: 5.17](https://indike.org/pramana/in.bauddha.taisho.1830.5.17) - [Next: 5.19](https://indike.org/pramana/in.bauddha.taisho.1830.5.19) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1830.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.5.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.5.18](https://indike.org/pramana/in.bauddha.taisho.1830.5.18) · Pramāṇa