[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) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 1.128 # 成唯識論了義燈 1.128 成唯識論了義燈 1.128 - **Language:** Classical Chinese ### [1.128](https://indike.org/pramana/in.bauddha.taisho.1832.1.128) 《論》：境依內識。唯世俗識，是假境依，亦勝義者。有四解：一、云有無對。遍計虛妄，唯世俗有，依他是緣生，境依亦勝義；二、相見對。相分是假，依見起假境，依識唯俗有。見分是實，能起相是假境，依勝義有；第三、勝劣對。世間、世俗唯世俗有，後三形前，亦勝義有；第四、凡聖對。凡境唯世俗，聖境亦勝義。雖有四解，此中文意，但依初對。問：依凡聖緣，遍計亦應名勝義諦。答：許亦無過。下第八云：亦可說為凡聖智境，既為聖緣，亦名勝義，但不名有。今依有，無諦攝故爾。 > The Treatise: "Objects depend on internal consciousness." Only conventional consciousness is the support of false objects, and the ultimate is as well. There are four explanations: First, the contrast between existence and non-existence: the imagined is unreal and exists only conventionally; the dependent arises from conditions, and the support of the object also exists ultimately. Second, the contrast between nimitta-bhāga and darśana-bhāga: the nimitta-bhāga is provisional, and depending on the darśana-bhāga a provisional object arises, so the support of the object exists only conventionally; the darśana-bhāga is real, and what can give rise to the nimitta-bhāga is a provisional object, depending on what exists ultimately. Third, the contrast between superior and inferior: the worldly and conventional exists only conventionally, and the latter three, contrasted with the former, also exist ultimately. Fourth, the contrast between the ordinary and the noble: the object of the ordinary is only conventional, and the object of the noble is also ultimate. Although there are four explanations, the meaning of the text here only relies on the first contrast. Question: Based on what ordinary and noble \[minds\] cognize, should the imagined also be called ultimate truth? Answer: Accepting this poses no fault either. Fascicle 8 below says: "It can also be said to be the object of ordinary and noble cognition." Since it serves as an object for the noble, it is also named ultimate; it is just not named existent. Here, it is because of the subsumption under the truths of existence and non-existence. > — English (machine translation) (machine translation) - [Previous: 1.127](https://indike.org/pramana/in.bauddha.taisho.1832.1.127) - [Next: 1.129](https://indike.org/pramana/in.bauddha.taisho.1832.1.129) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1832.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.1.128) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.1.128](https://indike.org/pramana/in.bauddha.taisho.1832.1.128) · Pramāṇa