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# 瑜伽論記 8.497

瑜伽論記 8.497

- **Language:** Classical Chinese

### [8.497](https://indike.org/pramana/in.bauddha.taisho.1828.8.497)

義曰：若約實理，受自性中亦得如因樂分別，但以有性無性別故無漏受不應一向與，又可入地不可入地別故不應一向決授與，設令入地人一向應授，以與不令入相對故云不為例，若爾斷受樂無惱害樂如何通，答思惟漏無漏不受性故，不同因樂體有三種得作分別，又斷受樂等一向授與，唯約令得入即知已顯無漏受亦令授與，以文影顯故不說受樂。

> It is explained: According to the actual principle, within the intrinsic nature of feeling, one could also distinguish it like causal pleasure; however, because of the distinction between having the \[spiritual\] nature and lacking the nature, taintless feeling should not be given unconditionally; furthermore, because of the distinction between those who can enter the stages and those who cannot enter the stages, it should not be definitively bestowed unconditionally. Even granting that those who enter the stages ought to be unconditionally bestowed \[with it\], because they are contrasted with those not made to enter, it is said not to serve as an analogy. If so, how can the pleasure of cessation of feeling and the pleasure without affliction and harm be reconciled? The answer is: because one contemplates that with-taints and without-taints are not feeling by nature, unlike causal pleasure whose substance has three kinds that can be distinguished; furthermore, the pleasure of cessation of feeling and so forth are unconditionally bestowed only in terms of causing them to enter; hence one knows that it has already revealed that taintless feeling is also caused to be bestowed; because the text implicitly reveals this, it does not mention the pleasure of feeling.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.8.497) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1828.8.497](https://indike.org/pramana/in.bauddha.taisho.1828.8.497) · Pramāṇa
