[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) › 7.421 # 成唯識論述記 7.421 成唯識論述記 7.421 - **Language:** Classical Chinese ### [7.421](https://indike.org/pramana/in.bauddha.taisho.1830.7.421) 述曰：若爾，前來所說三能變相是何？此依四俗諦中第二道理世俗，說有八等隨事差別，非四重真諦中第四真勝義諦，勝義諦中窮八識理，分別心與言皆絕，故非一、非異，離四句等。前之心所望心一、異，以第二俗諦，第二、第三、第四真諦相對。今以第二俗諦，對第四真諦為論。然前言不可言一、異，已是明第二真諦因果等理訖，此中義顯八識相望如前心所，亦得以第二俗對第二真，心所與心亦得以第二俗對第三真、第四真說，理實俗、真。第一俗，俗非真，唯麁故；第二俗，窮其至實乃有四重；第三俗，有三重；第四俗，有二重，展轉皆有至絕言故，如別章解。 > The Commentary states: If so, what are the marks of the three transformations of consciousness explained earlier? These are stated in accordance with the second, rational conventional truth (yukti-saṃvṛti) among the four conventional truths, which speaks of the differences of eight \[vijñānas\] and so forth in accordance with affairs; it is not the fourth, true ultimate truth (paramārtha-paramārtha-satya) among the fourfold ultimate truths. In the ultimate truth, when one exhausts the principle of the eight vijñānas, both discriminative thought and speech are extinguished; therefore they are neither one nor different, transcending the four extremes (catuṣkoṭi) and so forth. Earlier, the identity and difference of the caitasikas in relation to citta were discussed by contrasting the second conventional truth with the second, third, and fourth ultimate truths. Here, it is treated by contrasting the second conventional truth with the fourth ultimate truth. However, when it was said earlier that they cannot be called one or different, this had already clarified the principle of cause and fruit and so forth of the second ultimate truth; the meaning shown here is that the eight vijñānas in relation to one another are like the caitasikas earlier, and may also be explained by contrasting the second conventional with the second ultimate, while the caitasikas and citta may also be explained by contrasting the second conventional with the third and fourth ultimate. In actual principle, there are conventional and ultimate truths. The first conventional truth is conventional and not ultimate, being solely coarse; when the second conventional truth is exhausted to its utmost reality, it has four tiers; the third conventional has three tiers; the fourth conventional has two tiers, sequentially reaching the extinction of speech, as explained in a separate chapter. > — English (machine translation) (machine translation) - [Previous: 7.420](https://indike.org/pramana/in.bauddha.taisho.1830.7.420) - [Next: 7.422](https://indike.org/pramana/in.bauddha.taisho.1830.7.422) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1830.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.7.421) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.7.421](https://indike.org/pramana/in.bauddha.taisho.1830.7.421) · Pramāṇa