[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 1.17 # 瑜伽師地論略纂 1.17 瑜伽師地論略纂 1.17 - **Language:** Classical Chinese ### [1.17](https://indike.org/pramana/in.bauddha.taisho.1829.1.17) 等引有三義：一、等能引；二、引於等；三、等所引。若依正義，前二唯有心，後一通無心。等引、非等引總攝一切有心、無心定位所有功德，故頌言俱。俱言即顯相應義故。相應三義，如前已說。地體亦有三義。有評家：有、無心地有五義，有實義，釋名如《釋》。如是即顯五識身地，隨其所應，有無漏位，通以有漏、無漏五蘊為性，以俱有依通七、八故。此論文略，不取無為，望其五識無攝屬故、勢疎遠故。意地通以一切有為、無為諸法為體，第六意識能遍緣故。有尋等三地皆唯以有為通有無漏，隨其上下三地所有諸法為體。論依上下地出三地體，不說無為為三地故。或隨所應，彼地所證亦通無為。三摩呬多地通以上二界地有心、無心、有漏及無漏五蘊功德以為體性。論云三摩地俱，俱即相應攝屬之義。《釋論》又云：如是二地總攝一切有心、無心定位所有功德。非三摩呬多地不唯在欲，亦通上二界，唯有漏有為五蘊為性。《釋論》雖言翻前易了，觀彼地本論文，有漏七作意皆是此地。論云：或不清淨故，名不定地。唯得世間定，未永害隨眠諸心、心所故，以上界及欲界一切有漏法以為自性。有心、無心二地，論有五翻釋。就實義中，無心地唯無為無餘涅槃為體，有心地通以有為、無為諸法為體，不說有餘涅槃為無心地體故。此依二乘。若在佛位，其無心地亦通二滅，亦通有為，菩提猶在，無有漏心，名無心故。餘之四門，准文釋義。 > Equanimity/samāhita has three meanings: first, equanimity capable of leading; second, leading to equanimity; third, what is led by equanimity. According to the correct view, the first two pertain only to states with mind, while the latter one applies also to states without mind. Samāhita and non-samāhita completely subsume all virtues belonging to the concentrated state, whether with mind or without mind; hence the verse says "together". The word "together" manifests the meaning of association. The three meanings of association are as previously stated. The essence of the bhūmis also has three meanings. There is a definitive view: the bhūmis with mind and without mind have five meanings, and there is a real meaning; the explanation of names is as in the Vibhāṣā. Thus it is shown that the bhūmi associated with the collection of the five consciousnesses, according to what is appropriate, in contaminated and uncontaminated stages, takes generally the contaminated and uncontaminated five aggregates as its nature, because its co-arising bases encompass the seventh and eighth \[consciousnesses\]. This treatise's text is concise and does not include unconditioned phenomena, because relative to the five consciousnesses they have no subsumption and their dynamic connection is remote. The mental bhūmi generally takes all conditioned and unconditioned dharmas as its essence, because the sixth mental consciousness can apprehend everything universally. The three bhūmis of having investigation and so forth all take solely conditioned dharmas, both contaminated and uncontaminated, according to all dharmas belonging to the three bhūmis above and below them, as their essence. The treatise extracts the essence of the three bhūmis based on the higher and lower bhūmis, and does not state that unconditioned dharmas are the three bhūmis. Or, as appropriate, what is realized in those bhūmis also extends to unconditioned dharmas. The samāhita-bhūmi generally takes the virtues of the five aggregates—with mind, without mind, contaminated, and uncontaminated—of the two higher realms as its essential nature. The treatise says "associated with samādhi"; "associated with" has the meaning of conjunction and subsumption. The Vibhāṣā also says: these two bhūmis completely subsume all virtues of the concentrated state, whether with mind or without mind. The asamāhita-bhūmi is not only in the desire realm, but also extends to the two higher realms, taking solely the contaminated conditioned five aggregates as its nature. Although the Vibhāṣā says that it is easily understood by reversing the previous one, examining the root text of that bhūmi in the treatise reveals that the contaminated seven modes of attention all belong to this bhūmi. The treatise states: or because it is not purified, it is called an unsettled bhūmi. It is because one has attained only mundane concentration and has not permanently destroyed the dormant tendencies of the minds and mental factors that all contaminated dharmas of the higher realms and the desire realm are taken as its intrinsic nature. For the two bhūmis with mind and without mind, the treatise has five alternative explanations. In terms of the real meaning, the bhūmi without mind takes solely the unconditioned nirvāṇa without remainder as its essence, while the bhūmi with mind generally takes all conditioned and unconditioned dharmas as its essence, because the treatise does not say that nirvāṇa with remainder is the essence of the bhūmi without mind. This is according to the two vehicles. If in the stage of a Buddha, the bhūmi without mind also extends to the two cessations and also extends to conditioned phenomena; since bodhi still remains and there is no contaminated mind, it is called "without mind". The remaining four headings are to be interpreted in accord with the text. > — English (machine translation) (machine translation) - [Previous: 1.16](https://indike.org/pramana/in.bauddha.taisho.1829.1.16) - [Next: 1.18](https://indike.org/pramana/in.bauddha.taisho.1829.1.18) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1829.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.1.17) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.1.84) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.1.17](https://indike.org/pramana/in.bauddha.taisho.1829.1.17) · Pramāṇa