[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) › 5.511 # 成唯識論述記 5.511 成唯識論述記 5.511 - **Language:** Classical Chinese ### [5.511](https://indike.org/pramana/in.bauddha.taisho.1830.5.511) 述曰：即平等智相應心也，後勝全論，即一切如來全，無有漏故。一切菩薩見道全，通頓、漸悟，一切菩薩必法空觀入見道故。此非三心真見道義，及一切菩薩修道位中法空智，及果現在前位，皆起平等智故。人觀不然，如前已說。然果中有遠果，有近果，如何等者？《佛地論》說，後得智若是法觀等流者，即是法觀。若定爾者，八地已去不出無漏觀，彼位何時非法觀果？由此應說，隣近果者，如《佛地論》說法觀後得現前；若遠果者，即人觀後得現前。或八地以去無分別智，自入人觀，彼果起人觀後得智亦無妨。然此中據初解隣近果說，若約後義，即果全論。又此果有緣慮、不緣慮；不緣慮者即滅定，緣慮者可知。 > The Commentary states: This refers to the mind associated with the equality wisdom. It is treated entirely in terms of the subsequent superior \[stages\]: it comprises all Tathāgatas completely, because they have no sāsrava \[states\]. It comprises the path of seeing of all bodhisattvas completely, running through both sudden and gradual awakening, because all bodhisattvas necessarily enter the path of seeing through the contemplation of dharma-emptiness. This is not the doctrine of the true path of seeing consisting of three minds. Furthermore, in the stage of the path of cultivation of all bodhisattvas, when the wisdom of dharma-emptiness and its fruit are manifest, the equality wisdom always arises. The contemplation of person is not like this, as has already been explained above. However, within the fruits there are remote fruits and immediate fruits; how are these distinguished? The Buddhabhūmi-śāstra states that if the subsequent wisdom is an outflow (niṣyanda) of the contemplation of dharma, it is itself the contemplation of dharma. If it must strictly be so, then from the eighth bhūmi onward one does not emerge from the anāsrava contemplation; at what time in that stage would it not be the fruit of the contemplation of dharma? Therefore, one should say that the immediate fruit is the manifestation of the subsequent \[wisdom\] of the contemplation of dharma, as stated in the Buddhabhūmi-śāstra; if it is the remote fruit, it is the manifestation of the subsequent \[wisdom\] of the contemplation of person. Or, there is no impediment to the non-conceptual wisdom from the eighth bhūmi onward spontaneously entering the contemplation of person and its fruit giving rise to the subsequent wisdom of the contemplation of person. However, here it is stated based on the first explanation of immediate fruits; if judged according to the latter meaning, the fruits are treated entirely. Furthermore, these fruits may be cognitive or non-cognitive; the non-cognitive is the absorption of cessation (nirodhasamāpatti), while the cognitive may be understood \[as the subsequent wisdom\]. > — English (machine translation) (machine translation) - [Previous: 5.510](https://indike.org/pramana/in.bauddha.taisho.1830.5.510) - [Next: 5.512](https://indike.org/pramana/in.bauddha.taisho.1830.5.512) - [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.5.511) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.5.511](https://indike.org/pramana/in.bauddha.taisho.1830.5.511) · Pramāṇa