[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) › 7.708 # 成唯識論述記 7.708 成唯識論述記 7.708 - **Language:** Classical Chinese ### [7.708](https://indike.org/pramana/in.bauddha.taisho.1830.7.708) 述曰：自下第二辨其差別。若與見分等體不相離者，簡他識所變，及自八識各各所緣別，唯是見分內所慮託。此有二種：一是有為，即識所變名內所慮；二是無為，真如體不離識名所慮託，即如自證緣見分等並是此輩。空等雖是無為所攝，然若假變，即有為攝，若依本體，即是真如故無別說。此有為者，四分中相分攝也，此說親已。疎所緣緣與能緣心相離法是，謂即他識所變，及自身中別識所變杖為質者是。然雖眼、耳等非眼識親所緣緣，亦非疎所緣緣，不親取故，不杖為質故，要為本質能起內所慮託之相分名疎所緣緣。謂為質起故名緣，見分亦變內相分似本質法，故名所緣。親所緣者，即謂見分是帶己相，此即疎中，即影像相分是帶本質之相名所緣，故名能起內所慮、託，不言起內心。以起是緣義，起相分是所緣義。 > The Commentary states: Below, this is the second part, distinguishing the variations. 'Not separate in substance from the seeing component and so forth' excludes what is transformed by other consciousnesses, and the distinct objects apprehended by each of one's own eight consciousnesses; it is exclusively what is cogitated and leaned upon internally by the seeing component. This is of two kinds: first, conditioned, namely what is transformed by consciousness, called that which is cogitated internally; second, unconditioned, namely tathatā whose substance is not separate from consciousness, called that which is cogitated and leaned upon; instances like self-awareness apprehending the seeing component and so forth all belong to this category. Although space and so forth are subsumed under the unconditioned, if they are nominally transformed, they are subsumed under the conditioned; if according to their fundamental substance, they are simply tathatā, hence there is no separate discussion. This conditioned \[aspect\] is subsumed under the image component (nimittabhāga) among the four components. This concludes the explanation of the immediate \[objective condition\]. The remote objective condition refers to dharmas separate from the apprehending mind; that is, what is transformed by other consciousnesses, and what is transformed by a different consciousness within one's own stream, relied upon as an archetype. However, although the eye, ear, and so forth are not the immediate objective condition of visual consciousness, neither are they its remote objective condition, because they are not directly grasped, nor relied upon as archetypes. Only when serving as an archetype that can give rise to the image component cogitated and leaned upon internally is it called a remote objective condition. That is, because it gives rise to it as an archetype, it is called a condition; and because the seeing component also transforms an internal image component resembling the archetype dharma, it is called an object. The immediate objective condition means that the seeing component carries its own aspect; in this remote \[condition\], the reflected image component carries the aspect of the archetype and is called an object; hence it is said to 'be able to give rise to what is cogitated and leaned upon internally', rather than saying it gives rise to the internal mind. For giving rise to is the meaning of condition, while giving rise to the image component is the meaning of object. > — English (machine translation) (machine translation) - [Previous: 7.707](https://indike.org/pramana/in.bauddha.taisho.1830.7.707) - [Next: 7.709](https://indike.org/pramana/in.bauddha.taisho.1830.7.709) - [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.7.708) — English, machine translation ## Linked texts (1) - [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833.6.257) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.7.708](https://indike.org/pramana/in.bauddha.taisho.1830.7.708) · Pramāṇa