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# 瑜伽論記 15.272

瑜伽論記 15.272

- **Language:** Classical Chinese

### [15.272](https://indike.org/pramana/in.bauddha.taisho.1828.15.272)

基云：此中隨順理門，大乘彼果初生及命終皆無心，何以得知？即下文云：一期無心唯有色者，謂無想天生，故知唯有色無心也。有又初生有心此文後無心。西方皆以他業感時感無心果不感有心故彼無心。復應長讀此文云：謂若生已便從彼沒，已處中有名想生，其中有情便從彼沒，即大乘宗非小乘義。

> Ji says: In this context, according to the provisional line of reasoning, the Mahāyāna holds that for that fruition, both the initial birth and the passing away are devoid of mind. How is this known? The text below states: "Devoid of mind for an entire lifespan, having only form refers to birth in the heaven of non-conception"; thus we know there is only form and no mind. Another view holds that there is mind at initial birth, while according to this passage, there is no mind later. In the Western countries, they all hold that when other karma induces it, it induces a fruition devoid of mind and does not induce one possessing mind; therefore, they are devoid of mind. Furthermore, one should read this passage continuously as: "If one has already been born, one then passes away from there; when one is already in the intermediate existence, it is called the arising of conception, and the sentient being in that state then passes away from there." This is the tenet of the Mahāyāna and not the meaning of the Hīnayāna.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.15.272) — English, machine translation

## Linked texts (1)

- [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.15.4) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1828.15.272](https://indike.org/pramana/in.bauddha.taisho.1828.15.272) · Pramāṇa
