[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) › 7.163 # 瑜伽論記 7.163 瑜伽論記 7.163 - **Language:** Classical Chinese ### [7.163](https://indike.org/pramana/in.bauddha.taisho.1828.7.163) 下明亂不亂因，他不惱觸者，明不亂因。或人所作乃至巧用作者，知亂因緣。若毘鉢舍那而為上首，內略其心，極猛盛觀後，因緣相者，又思惟彼初修於觀與後止心為因緣相。若奢摩他乃至後因緣相者，亦思惟彼初修於止與後所發勝觀為因緣相。基師云：或人所作，非人所作等者，即覺知亂相也。此乃法師之義，又勘上下不然，下遠離中皆言由因緣，故知此因緣即生貪等之因緣也。故下文皆言由因緣，或功用所作者，此由因此加行生亂。若毘鉢舍那下，明不亂因緣。極猛盛觀後因緣相者，即修集資糧。於後成滿之因緣下，定中准知。應遠離相中，沈相者，謂偏依於止，思惟同分影像時令心下劣。掉相者，謂於因緣相偏依於觀，思惟影像令心高舉。著相者，謂於所緣緣影像相時，若起貪愛不能厭患深生染著。亂相者，謂由緣彼影像相時，人非人等，於中惱觸，心外馳散。如是諸相，如前三摩呬多地三十二相中已說，應遠離相前等引地已委細說，故略不釋。 > Below, it explains the causes of distraction and non-distraction. "Not afflicted by others" explains the cause of non-distraction. From "done by humans" up to "skilfully produced," it recognizes the causal conditions of distraction. Regarding "if vipaśyanā is foremost, internally drawing in one's mind, following upon intensely vigorous observation, the mark of causal conditions": it also contemplates that initial cultivation of observation as being the mark of causal conditions for subsequent calming of the mind. Regarding "if śamatha... up to subsequent marks of causal conditions": it also contemplates that initial cultivation of calming as being the mark of causal conditions for the subsequent arising of superior observation. Master Ji says: "done by humans, done by non-humans, etc." refers to noticing the marks of distraction. This is the Master's interpretation; yet, examining the preceding and following text, this is not so, for below under "what should be avoided," it repeatedly states "due to causal conditions"; hence one knows that these causal conditions are precisely the causal conditions that give rise to greed and the like. Therefore, the subsequent text repeatedly states "due to causal conditions" or "done by deliberate effort"; this means distraction arises due to these causes and preparations. From "if vipaśyanā" downward, it clarifies the causal conditions of non-distraction. "Following upon intensely vigorous observation, the mark of causal conditions" is the accumulation of provisions. For "the causal conditions of subsequent full perfection," see below; one should understand it by analogy to concentration. Within the marks that should be avoided, "the mark of depression" means being biased toward calming, making the mind despondent when contemplating an image of the same category. "The mark of restlessness" means being biased toward observation regarding the marks of causal conditions, making the mind excessively elated when contemplating an image. "The mark of attachment" means, when observing the image of the cognitive object, if one generates greed and love, being unable to feel revulsion and deeply generating defiled attachment. "The mark of distraction" means that when observing that image, being afflicted by humans, non-humans, and so forth, so that the mind wanders outward. Such marks have already been spoken of previously among the thirty-two marks in the Stage of Being in Equipoise (Samāhitā Bhūmiḥ); because the marks to be avoided have already been explained in detail in the preceding stage of equipoise, they are briefly omitted here and not explained. > — English (machine translation) (machine translation) - [Previous: 7.162](https://indike.org/pramana/in.bauddha.taisho.1828.7.162) - [Next: 7.164](https://indike.org/pramana/in.bauddha.taisho.1828.7.164) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1828.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.7.163) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.8.134) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.7.163](https://indike.org/pramana/in.bauddha.taisho.1828.7.163) · Pramāṇa