DonateZen HallLibrary
Skip to main content
  1. Discourse on the Object-Condition Commentary: Preface (No. 832-B 觀所緣緣論釋記題詞)
  1. Treatise on the Conditions of Perception (觀所緣緣論釋記)
  2. Discourse on the Object-Condition Commentary: Preface (No. 832-B 觀所緣緣論釋記題詞)
←&→
Use ← → arrow keys to turn pages

Treatise on the Conditions of Perception (觀所緣緣論釋記)

About 觀所緣緣論釋記

Ming · by 明昱錄記

22,672 · about 76 min

The Commentary on the "Treatise on the Object-Condition" is a record of annotations and explanations by the eminent Tang dynasty monk Mingyu on the "Treatise on the Object-Condition" composed by the bodhisattva Dignāga. This treatise is a key text in Buddhist logic (hetuvidyā), exploring the relationship between consciousness and external objects, and arguing for the conditions and reality of the object-condition as the basis of cognition. Mingyu's commentary deeply elucidates Dignāga's thought, integrating Yogācāra and logical theories, reflecting the Tang dynasty's refined study of Buddhist epistemology. This work is a crucial document for researching Indian and Chinese Buddhist logic and Yogācāra, aiding in the understanding of Buddhist knowledge systems and realization theory, and holds an important place in the history of Buddhist philosophy.


No. 832-B觀所緣緣論釋記題詞
所緣緣者。乃四緣中第三緣也。此緣一法。有二功能。一能生識。一作所緣。所緣名境。生識名緣。故名所緣。而又名緣也。夫以三界唯心。本無相質之境。五明起世。斯興內外之名。所以陳那憫異執之沈淪。審文約義而造論。護法發隱微之奧旨。分條析理而作釋。造論者。立比量為綱宗。伏邪倒之疑意。伸明內色。揭示幽途。寶思風飛。雅合瀉瓶之敏。邪津浪息。憑施卷舌之能。致使異部宗徒。咸得斂躬欽服。大乘閟義。自茲爛彩舒光。作釋者觀三支之玄府。推五分之重關。瞻天瞰海。悲學者莫測其高深。曠漢杳源。憫來際靡知其涯涘。由是菩薩神機昭晣。詞論精研。指點端倪。毒智斂時增慧焰。甄明利害。愛河竭處沐恩波。雖則至道昭明。飛光昱日。原以梵本西來。承旨宣譯。文詞巧拙。出自譯師。余昔觀此釋。目若面墻。口不能句。葢為詞源精約。義海淵宏。雖不離於几案。卒莫措其隻語也。幸仗菩薩大悲願力。亦乃昱等宿福所逢。忽以微生。親承梵響。踴躍歡喜。如聞授記。遂探瑜伽顯揚等論。深密佛地等經。凡遇意相貫者。記之於筆。以便披覽。目為觀所緣緣論釋記。
萬曆己酉清明前一日西蜀輔慈沙門明昱書于金陵雨花精舍

No. 832-A 觀所緣緣論釋記序
No. 832-C 分科

CBETA Code: X0832

© AI 帮你读佛经 - 如是我闻

This document is for personal learning only. Do not use for commercial purposes.

Visit rushiwowen.co

Copyright: Original texts from CBETA
AI translation for reference only — not authoritative, not a statement of final truth. Awakening of the Dharma requires personal practice.