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# 成唯識論演祕 2.80

成唯識論演祕 2.80

- **Language:** Classical Chinese

### [2.80](https://indike.org/pramana/in.bauddha.taisho.1833.2.80)

詳曰：雖復本意破外有對，論今以彼所緣緣破，所緣緣寬，有對義局，以寬成狹破他心等，非自親緣斯有何失？若不許者，即此論標「所緣緣」言，攝義不盡復不定失，他許他心雖是所緣非自識變，是自外故，故知論意總包一切所緣緣也，不得說言非文意也。又疏意云：他心、心等非自親緣緣，非所緣，不斥心義；云何難云：論但破色不破心耶？難失疏旨，得論玄妙，《疏》誠可觀。

> Detailed analysis: Although the original intent was to refute external \[matter\] with resistance, the Treatise now refutes it by means of the objective condition (ālambanapratyaya). The objective condition is broad, while the meaning of resistance is narrow. Using the broad to establish the narrow, so as to refute another's mind, etc., as not being one's own immediate object—what fault is there in this? If one does not accept this, then the Treatise's heading of the term "objective condition" would not exhaustively subsume the meaning, and would again incur the fault of indefiniteness. The other party accepts that another's mind, though an object, is not transformed by one's own consciousness, because it is external to oneself. Hence, we know that the Treatise's intent generally encompasses all objective conditions; one must not say that it is not the text's intent. Moreover, the Commentary's intent is: another's mind, mental factors, etc., are not one's own immediate condition, not that they are non-objects, and it does not reject the meaning of mind. Why raise the objection that the Treatise only refutes matter and not mind? The objection misses the Commentary's purpose, but grasps the profound subtlety of the Treatise; the Commentary is truly worthy of contemplation.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.2.80) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1833.2.80](https://indike.org/pramana/in.bauddha.taisho.1833.2.80) · Pramāṇa
