[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) › 16.70 # 瑜伽師地論略纂 16.70 瑜伽師地論略纂 16.70 - **Language:** Classical Chinese ### [16.70](https://indike.org/pramana/in.bauddha.taisho.1829.16.70) 論解三漏種形等皆是中，有漏五相者，前三即三界，後二在五趣。惡趣名無欲樂有煩惱，善趣名有樂有煩惱，生彼有樂、煩惱故。　此中欲漏，欲界所緣五塵者是。若緣欲界內身起煩惱名有漏故，有漏身等增語唯在內故，欲塵多在外故。大義：上二界名無欲樂煩惱，欲界名有欲樂煩惱。此中，無明漏唯取六十二見相應無明，唯在欲界。此六十二見名障解脫等故，如八十九以無明為主。此言無明，其實見亦是，如八十九說。然此中唯舉後際分別見，不舉前際見者，以論云若欲無明漏，欲者，希欲義，緣於後際起希欲勝，非緣前際見，不名無明漏。即如八十九。 > In the section where the treatise explains the seeds, forms, and so forth of the three taints (āsrava), regarding the five characteristics of the defiled: the first three are the three realms; the latter two are in the five destinies. The miserable destinies are called 'having no sensual pleasure and having afflictions'; the wholesome destinies are called 'having pleasure and having afflictions', because being born there, one has pleasure and afflictions. Here, the taint of sensual desire refers to the five sense objects of the desire realm taken as objects. If one generates afflictions taking the internal body of the desire realm as an object, it is called the taint of existence, because synonyms like 'tainted body' apply only to the internal, whereas desire-objects are mostly external. Master of Great Meaning: The upper two realms are called 'afflictions without sensual pleasure', and the desire realm is called 'afflictions with sensual pleasure'. Here, the taint of ignorance takes only the ignorance associated with the sixty-two views, which exists only in the desire realm. Because these sixty-two views are called obstacles to liberation and so forth, as in the eighty-ninth fascicle, ignorance is the principal. Although it says 'ignorance', in reality views are also included, as stated in the eighty-ninth fascicle. However, only the discriminative views concerning the posterior extreme are mentioned here, without mentioning views concerning the prior extreme, because the treatise says that if there is a taint of ignorance regarding desire, 'desire' has the meaning of longing; when taking the posterior extreme as an object, one generates strong longing, whereas taking the prior extreme as an object is not called the taint of ignorance. This is as in the eighty-ninth fascicle. > — English (machine translation) (machine translation) - [Previous: 16.69](https://indike.org/pramana/in.bauddha.taisho.1829.16.69) - [Next: 16.71](https://indike.org/pramana/in.bauddha.taisho.1829.16.71) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1829.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.16.70) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.18.93) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.16.70](https://indike.org/pramana/in.bauddha.taisho.1829.16.70) · Pramāṇa