[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) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 3.156 # 瑜伽論記 3.156 瑜伽論記 3.156 - **Language:** Classical Chinese ### [3.156](https://indike.org/pramana/in.bauddha.taisho.1828.3.156) 第三復次中，由三有情聚者，前二復次單明流轉次第，今此通依流轉還滅故說三聚。樂世間清淨者，不樂出世而樂人天故名清淨。然愚癡故亦造非福，或起追悔所引，或不退悔歡喜所引心相續住等者，景師釋：此在中有有悔不悔，識相續住從行生識也。基師釋：追悔者，樂清淨故悔非福業，或癡不解悔，因此三業歡喜所引心相續住者，歡喜心所熏成種相續而住，即是識支以此為因，由非福者下業，由福者中業，由不動者上業，於當生處亦皆能感三苦果，種名識支現行名名色等，不說受等義准前釋，樂著境界者，謂受愛取也。其有生老死因著境有亦得彼名，緣起經中具釋次第，恐繁不述。 > In the third alternative explanation, regarding \[the phrase\] "due to the three aggregates of sentient beings": the preceding two alternative explanations exclusively clarified the order of cyclic progression, whereas this one speaks of the three aggregates on the basis of both cyclic progression and cessation. Those who "delight in worldly purity" do not delight in transcending the world, but rather delight in \[the states of\] humans and devas; hence this is called "purity." "Yet because of delusion they also create non-meritorious \[karma\], or are drawn by the arising of remorse, or their mental continuum abides as drawn by unregretting joy," and so forth: Master Jing explains that this refers to being in the intermediate existence with remorse or without remorse, where the consciousness continues to abide, with consciousness arising from formations. Master Ji explains: "remorse" means that because one delights in purity, one regrets non-meritorious karma, or because of delusion one does not understand and thus feels remorse. Regarding the "mental continuum abiding as drawn by joy" caused by these three types of karma: seeds perfumed by a joyful mind abide in continuation, which is precisely the branch of consciousness taking this as cause. From non-meritorious \[karma\], which is inferior karma; from meritorious \[karma\], which is intermediate karma; and from unmoving \[karma\], which is superior karma—in whatever place they are to be born, they are all capable of producing the three bitter fruits. The seeds are called the branch of consciousness, while the actualized states are called name-and-form and so on. The reason feeling and the rest are not mentioned may be understood by analogy to the previous explanation. Those who "delight in and are attached to sense objects" refers to feeling, craving, and grasping. Existence, birth, and aging-and-death, occurring because of attachment to sense objects, also receive those names. The Pratītyasamutpāda-sūtra explains the sequence in detail; fearing excessive length, it will not be recounted here. > — English (machine translation) (machine translation) - [Previous: 3.155](https://indike.org/pramana/in.bauddha.taisho.1828.3.155) - [Next: 3.157](https://indike.org/pramana/in.bauddha.taisho.1828.3.157) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1828.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.3.156) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.4.101) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.3.156](https://indike.org/pramana/in.bauddha.taisho.1828.3.156) · Pramāṇa