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# 唯識二十論述記 2.356

唯識二十論述記 2.356

- **Language:** Classical Chinese

### [2.356](https://indike.org/pramana/in.bauddha.taisho.1834.2.356)

有義：後得智見有相無，說此智品有分別故，聖智皆能親照境故，不執著故，說離二取。此第二說《佛地論》中更有證文，不能繁引。釋此文者，若有漏心便變相分，二取未除，不知如佛淨智所行性離言境，都無相分，名不如實。若除佛外，諸無漏智雖能親取，然自身中有法執種猶未斷故，出觀已後，諸法可言，或猶起執，名不如實，佛則不爾。故除佛外，無漏此智，不知如佛淨智所行不可言境，與佛有異。

> One position holds: Subsequent knowledge possesses the subjective aspect and lacks the objective aspect, because this category of knowledge is said to have conceptual differentiation, because noble knowledge can all directly illuminate objects, and because, not being attached, it is said to be free from the two graspers. For this second explanation there are further supporting texts in the Buddhabhūmi-śāstra, which cannot be cited in detail. To explain this text: if it is a defiled mind, it transforms into an objective aspect, the two graspers not yet eliminated; not knowing the intrinsically ineffable sphere of activity of a Buddha's pure knowledge, being entirely without an objective aspect, it is termed 'not as it truly is'. As for all undefiled knowledges outside of a Buddha, although they can directly grasp \[objects\], because the seeds of attachment to phenomena within their own stream have not yet been severed, after emerging from contemplation phenomena can be spoken of, or they may still give rise to attachment, so it is termed 'not as it truly is'; with a Buddha it is not so. Therefore, outside of a Buddha, this undefiled knowledge does not know the ineffable sphere of activity of a Buddha's pure knowledge, being different from a Buddha.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1834~en-mt.2.356) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1834.2.356](https://indike.org/pramana/in.bauddha.taisho.1834.2.356) · Pramāṇa
