[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) › 5.541 # 成唯識論述記 5.541 成唯識論述記 5.541 - **Language:** Classical Chinese ### [5.541](https://indike.org/pramana/in.bauddha.taisho.1830.5.541) 述曰：自下別答。於中有二：初依顯經以教證有；次依隱經以理證有。初中有二：初不共許經；二共許經，明此等經，通大小有。然七十六、《解深密經》及《楞伽》大有文；小乘謂未來名心，過去是意，現在是識，等種種分別，然無別體；今顯於經言別有體。上總解已。 > The Commentary states: From here downward is the specific answer. Within it there are two parts: first, establishing its existence through scriptural testimony relying on explicit sūtras; next, establishing its existence through reasoning relying on implicit sūtras. In the first part there are two: first, sūtras not mutually accepted; second, mutually accepted sūtras, clarifying that such sūtras are accepted across both the Mahāyāna and the Hīnayāna. Indeed, fascicle seventy-six \[of the Yogācārabhūmi\], the Saṃdhinirmocana-sūtra, and the Laṅkāvatāra have abundant passages. The Hīnayāna claims that the future is called citta, the past is manas, and the present is vijñāna, among various such distinctions, but that they have no distinct substantial entities; here it is shown that according to the sūtras they have distinct entities. The general explanation above is now complete. > — English (machine translation) (machine translation) - [Previous: 5.540](https://indike.org/pramana/in.bauddha.taisho.1830.5.540) - [Next: 5.542](https://indike.org/pramana/in.bauddha.taisho.1830.5.542) - [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.5.541) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.5.541](https://indike.org/pramana/in.bauddha.taisho.1830.5.541) · Pramāṇa