[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) › [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833) › 7.92 # 成唯識論演祕 7.92 成唯識論演祕 7.92 - **Language:** Classical Chinese ### [7.92](https://indike.org/pramana/in.bauddha.taisho.1833.7.92) 釋曰：外以塵等八為實有，內以八喻反彼為虛，應為八量。此初量云：色等六塵非真實有；分明顯現為計度境；猶如幻象。真如非彼計度顯現所行之境，故為異品。非能遍計、所遍計故，故無不定。「又如陽焰，於飄動時，實無有水而有水覺，外器世間亦復如是。」量云：外器世間虛非實有；能生執實心、心所故；猶如陽焰。真如非親為執生依，故無不定。「又如夢中睡眠所起心、心所聚，極成昧略，雖無狀等種種境義，有愛、非愛境界受用。覺時亦爾。」量云：非夢愛、非愛境，虛非實有；為愛憎心之所愛故；猶如所夢。「又如影像，於鏡等中還見本質，而謂我今別見影像，而此影像實無所有。非等引地善、惡思業本質為緣，影像果生，亦復如是。」量云：善惡業果虛非實有；依緣現故；猶如影像。「又如光影，由弄影者映蔽其光，起種種影。定等地中種種諸識，於無實義差別而轉。」 > The explanation says: Externalists take the eight things such as sensory dust to be real existents; internally, the eight similes are used to refute them as false, which should form eight inferences (anumāna). The first inference states: The six dusts of form and so forth are not truly existent (thesis); because they appear distinctly as the objects of conceptualization (reason); like an illusory elephant (example). True Suchness is not an object that appears in that conceptualization, so it is the dissimilar instance (vipakṣa). Because it is neither that which imagines nor that which is imagined, there is no fallacy of inconclusiveness (anaikāntika). "Furthermore, like a mirage, when it wavers, in reality there is no water yet the cognition of water arises; the external vessel world is also like this." The inference states: The external vessel world is false and not truly existent; because it can produce the mind and mental factors that grasp at reality; like a mirage. True Suchness does not directly serve as the support for the arising of grasping, so there is no inconclusiveness. "Furthermore, like the aggregate of mind and mental factors arising from sleep in a dream, which is extremely confused and obscure, though lacking various objective referents such as shapes, there is the enjoyment of agreeable and disagreeable objects. The waking state is also like this." The inference states: Agreeable and disagreeable objects of the non-dream state are false and not truly existent; because they are objects liked or disliked by minds of love and hate; like what is dreamed. "Furthermore, like a reflected image, one sees the original form in a mirror or the like, yet thinks, 'I now see a distinct image,' whereas this image is completely nonexistent. The fruition of the image arising from good and evil volitional karma of non-equipoised stages taking the original form as a condition is also like this." The inference states: The fruits of good and evil karma are false and not truly existent; because they manifest dependent on conditions; like a reflected image. "Furthermore, like shadow puppetry, because the puppeteer obstructs the light, various shadows arise. The various consciousnesses in meditative equipoise and other stages operate with distinctions regarding nonexistent real referents." > — English (machine translation) (machine translation) - [Previous: 7.91](https://indike.org/pramana/in.bauddha.taisho.1833.7.91) - [Next: 7.93](https://indike.org/pramana/in.bauddha.taisho.1833.7.93) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1833.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1833~en-mt.7.92) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1833.7.92](https://indike.org/pramana/in.bauddha.taisho.1833.7.92) · Pramāṇa