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# 成唯識論演祕 7.421

成唯識論演祕 7.421

- **Language:** Classical Chinese

### [7.421](https://indike.org/pramana/in.bauddha.taisho.1833.7.421)

按佛地論第三師云。無漏無分別智相應心品無分別故。所緣真如不離體故。如照自體無別相分。若後得智相應心品有分別故。所緣境界或離體故。如有漏心似境相現分明緣照。若無漏心緣離體境無似彼相而得緣者。觀所緣論不應說言五識上無似極微相故非所緣。如是境相同無漏心無漏種起。雖有相似有漏法相然非有漏。如有漏心似無漏相非無漏故。

> According to the third master of the Buddhabhūmy-upadeśa: Because the mental states associated with undefiled non-conceptual cognition are without discrimination, and because the true suchness that is their object is not separate from their substance, just as illuminating one's own substance, there is no distinct object-part. If it is the mental states associated with posterior-attainment cognition, because they possess discrimination, and because the objective realm that is their object may be separate from their substance, just as defiled mind appears resembling the image of an object and clearly grasps and illuminates it. If undefiled mind taking an object separate from its substance were able to take it as object without an image resembling it, the Ālambanaparīkṣā would not say that because the image resembling subtle atoms is absent on the five consciousnesses, they are not objects. An object-part such as this arises from undefiled seeds together with the undefiled mind. Although it has the appearance of resembling defiled dharmas, it is nevertheless not defiled. It is just as when defiled mind resembles the image of undefiled dharmas, it is not undefiled.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.7.421) — English, machine translation

## Linked texts (1)

- [唯識二十論述記](https://indike.org/pramana/in.bauddha.taisho.1834.2.359) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1833.7.421](https://indike.org/pramana/in.bauddha.taisho.1833.7.421) · Pramāṇa
