[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 1.37 # 大乘法苑義林章 1.37 大乘法苑義林章 1.37 - **Language:** Classical Chinese ### [1.37](https://indike.org/pramana/in.bauddha.taisho.1861.1.37) 第十一何量所攝者，因中五識，或四或二或許五心，皆唯現量緣現世境。果中五識，所有四心亦唯現量，緣三世境。有義：亦緣非世之境。第七因位許有三心皆非量攝，本質境及影像唯現在，行相非世境轉。果位有四心皆唯現量，通緣三世及非世境。第八因果俱唯現量，在因緣現在，果緣三世及非世境。第六意識定位，五心皆唯現量，通緣三世及非世境。若在散位，獨頭五心通比非量，通緣三世及非世境，行相亦作世非世解。《瑜伽論》說意識散亂率爾墮心緣過去者，約五後意多分緣故，與五俱意所有五心。有義：唯現量作證解故。陳那菩薩《集量論》說五識俱意是現量故。設五俱時緣十八界亦現量攝，隨五現塵明了取故。有義：不定性尚不同，何況現量？《集量》不說五俱之意唯是現量，何得定判？堅執比度既許五俱，定唯現量，於理未可。故五俱意，義通現比及非量攝，通緣三世及非世境。若緣一境，與五一俱率爾、等流，定唯現量。中間三心不與五俱，通比、非量。剎那論之，緣過去境。《瑜伽論》言五識無間所生意識尋求、決定，唯應說緣現在境者，此依分位事緒究竟名為現在。《瑜伽》自言若此即緣彼境生故。染淨亦爾，三心性同，故論偏說。 > Eleventh, concerning which pramāṇa subsumes them: the five consciousnesses in the causal \[stage\]—whether \[posited as having\] four, two, or perhaps five minds—are all exclusively direct perception (pratyakṣa) taking present-period objects as their condition. All four minds of the five consciousnesses in the result \[stage\] are likewise exclusively direct perception, taking objects of the three time periods as their condition. One opinion holds: they also take objects not belonging to the time periods as their condition. The seventh \[consciousness\] in the causal stage is accepted as having three minds, all of which are subsumed under non-pramāṇa (apramāṇa); its fundamental object and reflected image exist only in the present, while its cognitive aspect functions regarding objects not belonging to the time periods. In the result stage it has four minds, all of which are exclusively direct perception, universally taking objects of the three time periods as well as objects not belonging to the time periods as their condition. The eighth \[consciousness\], in both cause and result, is exclusively direct perception; in the causal \[stage\] it conditions the present, and in the result \[stage\] it conditions the three time periods as well as objects not belonging to the time periods. For the sixth mental consciousness in the concentrated state, all five minds are exclusively direct perception, universally taking objects of the three time periods as well as objects not belonging to the time periods as their condition. If in the unconcentrated state, the isolated five minds are open to inference (anumāna) and non-pramāṇa, universally conditioning the three time periods as well as objects not belonging to the time periods, and their cognitive aspect also forms understandings of what belongs to the time periods and what does not. The Yogācārabhūmi states that the initial-contact mind of a scattered mental consciousness falling into conditioning the past is said in reference to the fact that the mind posterior to the five \[consciousnesses\] for the most part conditions it; regarding all five minds of the mental consciousness concurrent with the five \[consciousnesses\], one opinion holds: they are exclusively direct perception, because they form an experiential understanding. Bodhisattva Dignāga's Pramāṇasamuccaya states that the mental consciousness concurrent with the five consciousnesses is direct perception. Even if it conditions the eighteen elements concurrently with the five, it is still subsumed under direct perception, because it takes them clearly in accordance with the present sensory objects of the five. Another opinion holds: even their indeterminate nature is not the same, let alone their being direct perception! The Pramāṇasamuccaya does not state that the mental consciousness concurrent with the five is \*exclusively\* direct perception; how could one judge it definitively? Since firm grasping and inferential judgment are accepted as being concurrent with the five, \[claiming that it is\] definitely direct perception alone is not logically acceptable. Therefore, the meaning of the mental consciousness concurrent with the five is open to subsumption under direct perception, inference, and non-pramāṇa, universally taking objects of the three time periods as well as objects not belonging to the time periods as their condition. If it conditions a single object, the initial-contact and equal-outflowing \[minds\] concurrent with any of the five are definitely direct perception alone. The intermediate three minds are not concurrent with the five, and are open to inference and non-pramāṇa. When considered in terms of momentary instants, they condition past objects. When the Yogācārabhūmi states that the seeking and deciding mental consciousnesses arising immediately without interval after the five consciousnesses should be said to condition present objects alone, this is named 'present' based on the completion of the situational affair across stages. The Yogācārabhūmi itself states that it arises conditioning that very object. The defiling-or-purifying is also like this; the nature of the three minds is identical, which is why the treatise speaks of them exclusively. > — English (machine translation) (machine translation) - [Previous: 1.36](https://indike.org/pramana/in.bauddha.taisho.1861.1.36) - [Next: 1.38](https://indike.org/pramana/in.bauddha.taisho.1861.1.38) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1861.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.1.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.37](https://indike.org/pramana/in.bauddha.taisho.1861.1.37) · Pramāṇa