[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) › 11.112 # 瑜伽師地論略纂 11.112 瑜伽師地論略纂 11.112 - **Language:** Classical Chinese ### [11.112](https://indike.org/pramana/in.bauddha.taisho.1829.11.112) 論解世法苦，「略有九種相」者，此中前四，世八法之四法也，即違緣合故苦；後五，愛法離故生苦。世八法者：初二是身法，財榮潤己為利，遣打縛等名衰；次四口法，當善論之曰稱，得惡而論曰譏，遇善讚之曰譽，遇惡而說曰毀；後二意法，即苦樂可知。此中唯論衰等四，不論利等四者，利等四可欣，非是苦相，故不說。「壞法壞」者，且謂諸欲法性是壞法，而至壞時，名壞法壞。「盡法盡」者，謂諸欲法體，至盡無時為盡。前壞法由有質，今盡法盡無質。老法老等，准知。　問云：若爾，盡法盡與死法死、壞法壞與病法病何別？義曰：一是外法，一是內法，所以別也。 > In the treatise's explanation of the suffering of worldly phenomena, where it says, "there are briefly nine aspects," the first four here are four phenomena of the eight worldly phenomena: namely, suffering arising due to encountering adverse conditions. The latter five are the arising of suffering due to separation from cherished phenomena. As for the eight worldly phenomena: the first two are physical phenomena—wealth and honor enriching oneself is gain, being dismissed, beaten, or bound is decline. The next four are vocal phenomena—speaking appropriately of good is praise, speaking upon encountering evil is ridicule, meeting with good and praising it is honor, meeting with evil and speaking of it is blame. The latter two are mental phenomena—namely, suffering and joy, as can be known. Here it only discusses the four such as decline and does not discuss the four such as gain, because the four such as gain are to be rejoiced in and are not aspects of suffering, hence they are not discussed. Regarding "decay of that which is subject to decay," for now, the nature of desire phenomena is to be subject to decay, and when it reaches the point of decaying, it is called the decay of that which is subject to decay. Regarding "exhaustion of that which is subject to exhaustion," this refers to the substance of desire phenomena reaching non-existence, which is exhaustion. The former, decay of that which is subject to decay, is because of having physical form; here, exhaustion of that which is subject to exhaustion is without physical form. Aging of that which is subject to aging and so forth are understood by analogy. Question: If so, what is the difference between the exhaustion of that which is subject to exhaustion and the death of that which is subject to death, or the decay of that which is subject to decay and the sickness of that which is subject to sickness? The interpretation is: one concerns external phenomena and the other internal phenomena; therefore they differ. > — English (machine translation) (machine translation) - [Previous: 11.111](https://indike.org/pramana/in.bauddha.taisho.1829.11.111) - [Next: 11.113](https://indike.org/pramana/in.bauddha.taisho.1829.11.113) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1829.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.11.112) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.10.418) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.11.112](https://indike.org/pramana/in.bauddha.taisho.1829.11.112) · Pramāṇa