[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) › [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848) › 19.20 # 起信論疏筆削記 19.20 起信論疏筆削記 19.20 - **Language:** Classical Chinese ### [19.20](https://indike.org/pramana/in.bauddha.taisho.1848.19.20) 離境中，疏　皆是事定者，兼前數息等。不唯此五，十一切處，即青等四、空等五，及識為十。言一切處者，觀一一法皆遍一切處故，由此亦名十遍處觀。亦可等者，謂不依心散亂時，眼所見色，乃至意所知法等六塵，聞謂耳鼻、覺謂舌身、知即是意，攝六略盡，今舉能取所也。於此下，釋意，以推此等唯識所現，無別有體。既知心外無塵，豈合將心外託？若不然者，豈名修止耶？已上諸定所緣，皆是權小教中之所施設，暫令制心，漸發無漏。今此實教，故並不依，即直賜寶乘，不與羊鹿也。 > Under "relinquishing objects," the Commentary states: "These are all mundane concentrations," which encompasses the previously mentioned breath-counting and so forth. It is not only these five: the ten totalities are the four of blue and so on, the five of space and so on, and consciousness, making ten. They are called "totalities" because one contemplates each individual phenomenon as pervading all places; hence they are also called "contemplations of the ten pervasive spheres." As for "one may also...," it means that one does not rely on the six dusts, such as the forms seen by the eye or even the phenomena known by the mind when the mind is distracted; "hearing" refers to ear and nose, "sensing" refers to tongue and body, and "knowing" is the mind itself, which roughly subsumes the six; here, it raises the grasping \[subjects\] to encompass the grasped \[objects\]. From "At this..." downward explains the meaning: by deducing that these are manifestations of vijñaptimātra alone, they have no separate essence. Having recognized that there are no dusts outside the mind, how could it be fitting to direct the mind to rely on what is external? If it were not so, how could it be called cultivating cessation? The cognized objects of the concentrations mentioned above are all provisional establishments within the expedient, lesser teachings, temporarily causing the mind to be restrained so that anāsrava will gradually arise. Now, this true teaching does not rely on any of them, which is directly bestowing the precious carriage, not giving the goat or deer carts. > — English (machine translation) (machine translation) - [Previous: 19.19](https://indike.org/pramana/in.bauddha.taisho.1848.19.19) - [Next: 19.21](https://indike.org/pramana/in.bauddha.taisho.1848.19.21) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1848.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1848~en-mt.19.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1848.19.20](https://indike.org/pramana/in.bauddha.taisho.1848.19.20) · Pramāṇa