[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) › [成唯識論掌中樞要](https://indike.org/pramana/in.bauddha.taisho.1831) › 2.74 # 成唯識論掌中樞要 2.74 成唯識論掌中樞要 2.74 - **Language:** Classical Chinese ### [2.74](https://indike.org/pramana/in.bauddha.taisho.1831.2.74) 第十證中以心為本，諸部總句有、無為，染、淨法，皆心為本。薩婆多等無為由心顯，有為由心故起，由心起染、淨法勢用最強勝，故說為本也。由此經說：若心染、淨，有情染淨。經部師意雖亦如是，然心受熏，勝於根等，以遍界故，說心為本。雖有為之總句並無為之別句因心而生，謂色、不相應，由心為同類、俱有、異熟因等方始生故。諸心所法理雖亦然，隣近於心，依心方住。此上二句別對薩婆多，下二句對經部，如文可悉。《疏》中但敘大乘四釋，此中總釋。然觀下文之意，雙破彼部，故說此釋。 > In the tenth proof, 'taking mind as the root': in the general clause of the various schools, conditioned and unconditioned, defiled and pure phenomena all take mind as their root. For the Sarvāstivāda and others, unconditioned phenomena are manifested by mind, and conditioned phenomena arise due to mind; because the causal efficacy of defiled and pure phenomena arising due to mind is most supreme, it is said to be the root. Therefore the sūtra says: 'If the mind is defiled or pure, sentient beings are defiled or pure.' Although the Sautrāntika master's intention is also like this, yet because mind receives perfuming and excels the faculties and the like, and because it pervades all realms, it is said that mind is the root. Although the general clause of conditioned phenomena and the specific clause of unconditioned phenomena are born due to mind—meaning that form and non-associated \[formations\] only begin to arise because mind serves as their homogeneous cause (sabhāga-hetu), co-arising cause (sahabhū-hetu), fruition cause (vipāka-hetu), and so forth. Although the principle is the same for the various mental factors, they are adjacent to the mind and abide only by relying on the mind. The preceding two clauses specifically address the Sarvāstivāda, and the subsequent two clauses address the Sautrāntika, as can be known from the text. The Commentary only recounts the four explanations of the Mahāyāna, while here it provides a general explanation. However, observing the intention of the subsequent text, it refutes both schools simultaneously, and therefore provides this explanation. > — English (machine translation) (machine translation) - [Previous: 2.73](https://indike.org/pramana/in.bauddha.taisho.1831.2.73) - [Next: 2.75](https://indike.org/pramana/in.bauddha.taisho.1831.2.75) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1831.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1831~en-mt.2.74) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1831.2.74](https://indike.org/pramana/in.bauddha.taisho.1831.2.74) · Pramāṇa