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# 成唯識論述記 7.561

成唯識論述記 7.561

- **Language:** Classical Chinese

### [7.561](https://indike.org/pramana/in.bauddha.taisho.1830.7.561)

述曰：此外人問。此先成五色境是無，已極成訖，故為此難。外色實無，可非內識境，他心實有，寧非自所緣？此意令自心親緣他心著，此中若緣著，即心取外境；若不緣著，何故有而不緣著？何名他心智？《二十唯識》亦有此難，彼云：「若不能知，何謂他心智？若能知者，唯識應不成。」

> The Commentary states: This is an opponent asking. This first takes the five objects of form as non-existent, which has already been universally established, and therefore poses this objection: "External form is genuinely non-existent, so it may well not be an object of internal consciousness; another's mind is genuinely existent, so how is it not one's own conditioned object?" The intent here is to force one's own mind to directly condition another's mind. Here, if it does condition it directly, then the mind apprehends an external object; if it does not condition it, why is it that it exists yet is not conditioned directly? How could it be called knowledge of another's mind? The Viṃśikā-vijñaptimātratāsiddhi also has this objection, which states: "If one cannot know it, why is it called knowledge of another's mind? If one can know it, consciousness-only should not be established."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.7.561) — English, machine translation

## Linked texts (2)

- [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.7.169) — Classical Chinese
- [唯識二十論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.vimsatika!vrtti*zh-xuanzang.1.45) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1830.7.561](https://indike.org/pramana/in.bauddha.taisho.1830.7.561) · Pramāṇa
