[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) › [大乘百法明門論疏](https://indike.org/pramana/in.bauddha.taisho.1837) › 1.70 # 大乘百法明門論疏 1.70 大乘百法明門論疏 1.70 - **Language:** Classical Chinese ### [1.70](https://indike.org/pramana/in.bauddha.taisho.1837.1.70) 「五識當體自望，若約麁言之有一緣，若約細言之有二緣。約麁言之有一緣者，謂五識前後不相障礙，故有增上緣，五識從阿賴耶識種子生故，無因緣；五識後必起意識，以間斷故，自類相望，無等無間緣，五識前後不相緣故，無所緣緣。約細言之有二緣者：亦得有所緣緣，謂五識起時有四分，前後相緣故，得有所緣緣。五識望阿賴耶識得有二緣：謂五識熏阿賴耶識故，有因緣，不相障礙故，有增上緣；不由五識滅故阿賴耶識生，故無等無間緣，五識不能緣阿賴耶識為境，故無所緣緣。五識望末那得有一緣，謂不障礙故有增上緣；五識不熏末那故無因緣，不由五識滅故末那生，故無等無間緣，五識不能緣末那為境，故無所緣緣。 > "When the five consciousnesses are considered in their own nature, coarsely speaking there is one condition, but finely speaking there are two conditions. Possessing one condition coarsely speaking means: the five consciousnesses do not obstruct each other earlier and later, hence there is the sovereign condition; because the five consciousnesses arise from the seeds in the ālaya-vijñāna, there is no causal condition; after the five consciousnesses the mano-vijñāna must arise, so because they are interrupted, when considered among their own kind, there is no immediately antecedent condition; and because the five consciousnesses do not cognize each other earlier and later, there is no objective support condition. Possessing two conditions finely speaking means: there can also be the objective support condition, for when the five consciousnesses arise they have four parts, and because earlier and later cognize each other, there can be the objective support condition. The five consciousnesses with respect to the ālaya-vijñāna can have two conditions: namely, because the five consciousnesses perfume the ālaya-vijñāna, there is the causal condition; because they do not obstruct each other, there is the sovereign condition; since the ālaya-vijñāna does not arise due to the cessation of the five consciousnesses, there is no immediately antecedent condition; and because the five consciousnesses cannot take the ālaya-vijñāna as an object, there is no objective support condition. The five consciousnesses with respect to the manas can have one condition: namely, because they do not obstruct each other, there is the sovereign condition; because the five consciousnesses do not perfume the manas, there is no causal condition; since the manas does not arise due to the cessation of the five consciousnesses, there is no immediately antecedent condition; and because the five consciousnesses cannot take the manas as an object, there is no objective support condition. > — English (machine translation) (machine translation) - [Previous: 1.69](https://indike.org/pramana/in.bauddha.taisho.1837.1.69) - [Next: 1.71](https://indike.org/pramana/in.bauddha.taisho.1837.1.71) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1837.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1837~en-mt.1.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1837.1.70](https://indike.org/pramana/in.bauddha.taisho.1837.1.70) · Pramāṇa