[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) › 6.142 # 成唯識論述記 6.142 成唯識論述記 6.142 - **Language:** Classical Chinese ### [6.142](https://indike.org/pramana/in.bauddha.taisho.1830.6.142) 述曰：於第四境唯起專注。問：定、惠境同，二必俱有，何得別生？答：謂愚昧類極愚癡者，為欲攝斂麁動心故，專注繫念，非有簡擇諸法道理，但學緣眉間等住心，於此時中都無有惠，世間之人皆共知彼有定無惠。若爾，此境何名所觀？所觀之言惠之境故，以本論言定緣所觀必惠境故。 > The Commentary states: Toward the fourth object, only concentrated focus arises. Question: Since the objects of concentration and wisdom are identical and the two must be concurrent, how could they arise separately? Answer: Those of the foolish and darkened kind, who are extremely deluded, in order to gather in and restrain their coarse and agitated minds, focus intently and bind their mindfulness, without discerning the principles of phenomena; they merely learn to fix the mind on the space between the eyebrows and so on. At this time, they have no wisdom at all, and worldly people all know that they have concentration without wisdom. If so, why is this object called 'an object of contemplation'? For the word 'contemplation' refers to the object of wisdom, since the root treatise states that concentration taking an object of contemplation as its condition must be the object of wisdom. > — English (machine translation) (machine translation) - [Previous: 6.141](https://indike.org/pramana/in.bauddha.taisho.1830.6.141) - [Next: 6.143](https://indike.org/pramana/in.bauddha.taisho.1830.6.143) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1830.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.6.142) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.6.142](https://indike.org/pramana/in.bauddha.taisho.1830.6.142) · Pramāṇa