[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) › 5.19 # 成唯識論了義燈 5.19 成唯識論了義燈 5.19 - **Language:** Classical Chinese ### [5.19](https://indike.org/pramana/in.bauddha.taisho.1832.5.19) 《論》：此識若無，彼依寧有者。大乘顯小，若無第七，經義不成。故難外云：眼等此中，攝有俱起，根名二緣。意亦六中收，應依現意名二緣。　外難大乘云：意識二緣生，緣無意得起，何妨二緣生根，無意亦起？經部共大同許過、未無，緣無亦許起，故為此難。答：持自有無俱是法，緣無現相二緣生，過去滅意現非有，意識根無不應起。若薩婆多就大乘宗，為前難亦得。經部滅無，假立意名，就大難云：五識六二緣緣實根亦實，意識六二緣緣假根亦假。然下別破經部，此先假敘。有部為難，亦就大乘。答：云根法是所依，意俱非得假。又釋親相相是緣生，質無亦是實，同五六二緣，所依根不假。外又難云：經說六二緣，根假識不生，識託六二緣，境假應不起？答：所緣勢疎遠，設假識得生，所依勝增上，勢近假不起，然以親相分例同根現實應好。 > Regarding the Śāstra's statement: "If this consciousness did not exist, how could that basis exist?": the Mahāyāna reveals to the Hīnayāna that if the seventh \[consciousness\] did not exist, the meaning of the sūtras would not be established. Therefore, challenging the outsider, it says: The eye and \[the other senses\] here subsume co-arising faculties, which are called the two conditions. The manas is also subsumed among the six, so it should rely on the present manas to be called the two conditions. The outsider challenges the Mahāyāna, saying: Manovijñāna is produced from two conditions; since it grasps the non-existent, the manas can arise, so why shouldn't it be admissible that the faculty produced from two conditions can arise even without the manas? The Sautrāntikas agree with the Mahāyāna in maintaining that past and future do not exist, and also allow that \[consciousness\] arises while grasping the non-existent; hence this challenge is made. The reply: Holding its own existence or non-existence, both are dharmas; grasping non-existence while manifesting forms, it arises from two conditions; the past, extinguished manas does not exist at present, so when the faculty of manovijñāna is absent, it should not arise. If the Sarvāstivādins make the previous objection from the standpoint of the Mahāyāna school, it is also admissible. The Sautrāntikas hold that what has ceased is non-existent and designate the name "manas" merely nominally; challenging from the Mahāyāna standpoint, they say: For the five consciousnesses, the six pairs of two conditions involve real cognitive objects and their faculties are also real; for the manovijñāna, the six pairs of two conditions involve nominal cognitive objects and its faculty is also nominal. However, below there is a separate refutation of the Sautrāntikas; here it is preliminarily set forth. The Sarvāstivādins also base their objection on the Mahāyāna. The reply: It is said that the faculty-dharma is the support, and concurrent with the manas it is not an acquisition of a nominal designation. Alternatively, it is explained that the immediate perceived aspect is produced through conditions, and even if the substantial referent is absent, it is still real; just like the five and six pairs of two conditions, the supporting faculty is not nominal. The outsider again challenges: The sūtras say that with the six pairs of two conditions, if the faculty is nominal, consciousness does not arise; since consciousness depends on the six pairs of two conditions, if the object is nominal, should it not also fail to arise? The reply: The force of the cognitive object is distant and indirect; even if it is nominal, consciousness can arise. The supporting basis is a superior predominant condition; its force is proximate, so if it is nominal, \[consciousness\] cannot arise. Nevertheless, it is preferable to equate the immediate perceived aspect with the faculty as currently real. > — English (machine translation) (machine translation) - [Previous: 5.18](https://indike.org/pramana/in.bauddha.taisho.1832.5.18) - [Next: 5.20](https://indike.org/pramana/in.bauddha.taisho.1832.5.20) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1832.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.5.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.5.19](https://indike.org/pramana/in.bauddha.taisho.1832.5.19) · Pramāṇa