[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) › 3.88 # 瑜伽師地論略纂 3.88 瑜伽師地論略纂 3.88 - **Language:** Classical Chinese ### [3.88](https://indike.org/pramana/in.bauddha.taisho.1829.3.88) 不死矯亂中有三：一、敘執；二、指經；三、結過。敘執中有三：初標、次釋不死矯亂義、後敘四計。八十七云：有二淨天，一、不善清淨，唯得淨定；二、善清淨，得聖淨定。無亂亦二：一、無相無分別，即善清淨天；二、有相有分別，即不善清淨天。善清淨天於自不死中無亂而轉，是故說名不死無亂；識達事義，不矯稱不死，亦實不死故。不善淨天有依前不死無亂詰問，便託餘事，矯亂避之，自亦稱為不死天，無亂故。今矯上應加不字，云不死不矯亂。今就略言，但云不死矯亂，皆廣如彼。非但自稱我所事天名為不死，順天答問，名為無亂答；佛法中見聖諦者，不死不矯亂門故，亦名不死不矯亂。　增上生道者，人天勝因。　「決定勝道」，涅槃勝因，四諦是此勝因之境。「有依此問，便自稱言不死亂」者，我之所事不死淨天教命於我，若有來問，不應正答，答則過生，但應隨問而生異答。 > In \[the section on\] ambiguous evasion regarding the immortal, there are three parts: first, recounting the views; second, pointing to the sūtra; third, concluding with the faults. In recounting the views, there are three: first, the heading; next, explaining the meaning of ambiguous evasion regarding the immortal; last, recounting the four positions. Fascicle eighty-seven says: there are two kinds of pure devas: 1. not well-purified, who only attain pure absorption; 2. well-purified, who attain noble pure absorption. Absence of confusion is also twofold: 1. signless and non-conceptual, which is the well-purified devas; 2. with signs and conceptual, which is the devas not well-purified. The well-purified devas operate without confusion in their own immortality; therefore they are called "immortal and unconfused"; understanding things and meanings, they do not deceptively claim immortality, and are also truly immortal. The devas not well-purified, when questioned based on the aforementioned immortality and unconfusion, rely on other matters to ambiguously evade them, yet also call themselves "immortal devas" because of unconfusion. Now, above "ambiguous" one should add the word "un-", reading "immortal and unambiguous." Now, speaking concisely, it merely says "immortal and ambiguous," all explained at length as over there. It is not only claiming that the deva I serve is called immortal, and answering questions in accordance with the deva is called answering without confusion; in the Buddha's Dharma, those who see the noble truths, because it is the gate of being immortal and unambiguous, are also called immortal and unambiguous. "The path to higher rebirth" is the supreme cause for humans and devas. "The path of definitive excellence" is the supreme cause for nirvāṇa; the four truths are the objects of this supreme cause. As for "some, based on this being asked, thereupon claim to be immortal and confused": the immortal, pure deva whom I serve has commanded me: if anyone comes to ask, you should not answer correctly; if you answer, faults will arise; you should only respond to the question with a divergent answer. > — English (machine translation) (machine translation) - [Previous: 3.87](https://indike.org/pramana/in.bauddha.taisho.1829.3.87) - [Next: 3.89](https://indike.org/pramana/in.bauddha.taisho.1829.3.89) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1829.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.3.88) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.2.312) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.3.88](https://indike.org/pramana/in.bauddha.taisho.1829.3.88) · Pramāṇa