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# 成唯識論演祕 6.132

成唯識論演祕 6.132

- **Language:** Classical Chinese

### [6.132](https://indike.org/pramana/in.bauddha.taisho.1833.6.132)

此言意云：取彼實緣無相界者不取其似，故除二乘，故與八十義不相違。菩薩、二乘雖俱後得，變有親疎，故分真似。今助一釋，七地以上緣無相界亦變相緣；不爾，便非依後得智而入滅定。然二乘者不能念念而入彼定，故名不共；按彼論云：於一切相不復思惟，唯正思惟真無相界，漸入滅定滅轉識等。次異熟識捨所依止，由異熟識無有取故，諸轉識等不復得生，唯餘清淨無為離垢真法界在。

> The intent of these words is: Taking those that truly take the signless realm as cognitive object and not taking those that resemble it, it therefore excludes the two vehicles; thus there is no contradiction with the meaning in \[fascicle\] eighty. Although both bodhisattvas and the two vehicles possess subsequent attainment \[cognition\], the manifestations are close or distant; thus genuine and resembling are distinguished. Now, to offer an additional explanation: from the seventh stage upwards, taking the signless realm as cognitive object also involves manifesting signs to cognize them; if not, it would not be entering the attainment of extinction based on subsequently attained wisdom. However, those of the two vehicles cannot enter that absorption from moment to moment, and hence it is called unshared. According to that treatise: Not reflecting any longer on all signs, one only correctly reflects on the true signless realm, gradually entering the attainment of extinction and extinguishing the evolving consciousnesses (pravṛtti-vijñāna) and so forth. Next, the maturation consciousness (vipāka-vijñāna) relinquishes its support; because the maturation consciousness has no grasping, the evolving consciousnesses and so forth can no longer arise, leaving only the pure, unconditioned, stainless, true dharmadhātu.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.6.132) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1833.6.132](https://indike.org/pramana/in.bauddha.taisho.1833.6.132) · Pramāṇa
