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# 大乘百法明門論開宗義決 1.107

大乘百法明門論開宗義決 1.107

- **Language:** Classical Chinese

### [1.107](https://indike.org/pramana/in.bauddha.taisho.2812.1.107)

無自證分應不自憶心心所法等者。謂心心所但見前境。而不却能返見自體。是故經說刀指等喻。當見境時所有心行及至過後皆能自憶。謂我當時作是心行。向若尚無自證分心證智自心。如何於後能憶自心。如不曾更境不能自憶。故作量云。心心所法應不能自憶。宗也。無自證分緣自心故。因也。如曾更境。喻也。覆結並云。不曾更境無心緣。不曾更境必不憶。無自證分緣自心心等不應能自憶。

> Regarding "Without the self-verifying aspect, one should not be able to remember minds and mental factors": minds and mental factors only perceive external objects and cannot turn back to perceive their own essence; hence the sūtras state the similes of the sword, the finger, and so forth. When perceiving an object, all mental operations at the time, and even after it has passed, can be remembered by oneself, saying: "At that time I produced such mental operations." If previously there were no self-verifying mind that verifies and knows one's own mind, how could one subsequently remember one's own mind? Just as one cannot remember an object one has never experienced. Therefore, a syllogism is constructed: Thesis: Minds and mental factors would not be able to remember themselves. Reason: Because they lack a self-verifying aspect that cognizes their own mind. Example: Like an object previously experienced. The contrapositive conclusion also states: An unexperienced object has no mind cognizing it; an unexperienced object is definitely not remembered; without a self-verifying aspect cognizing one's own mind, minds and so forth should not be able to remember themselves.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2812~en-mt.1.107) — English, machine translation

## Linked texts (1)

- [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810.1.20.3) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2812.1.107](https://indike.org/pramana/in.bauddha.taisho.2812.1.107) · Pramāṇa
