[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) › 3.89 # 瑜伽師地論略纂 3.89 瑜伽師地論略纂 3.89 - **Language:** Classical Chinese ### [3.89](https://indike.org/pramana/in.bauddha.taisho.1829.3.89) 敘計有二：初略敘，後重釋。依《阿含經》，四問答皆別；此皆同，但情有異。一、未開悟，不能正答；二、慢所證，謂為勝道，蔑他不答；三、雖少解，由未定知；四、性劣鈍，不能正答。　「又復第一怖畏妄語」下，重釋前問，與八十七同。　怖妄語者，自未開悟，答他稱解，故成妄語；若不稱解，他知我無知。　「第二於自所證未得無畏」等者，彼作是思：我於所證未得無畏，若他詰問，若說為有，或為異記，即成妄語；若據實有，若許非有，即成邪見。非我淨天一切隱密皆不可記別，故不分明說有所證。　「第三雖悟而未決定」，怖邪見、妄語，准此應知。上之三種，假事矯亂。　第四無知，順言而答，反問問者汝何所欲，順言矯亂。此皆散位，非依定心。　結中，「即以諂曲」者，曲順彼天，諂相隨答故。 > In stating their views, there are two parts: first, a brief statement; later, a re-explanation. According to the Āgamas, the four questions and answers are each distinct; here, they are all the same, differing only in intention. First, not having awakened, one cannot answer correctly; second, being proud of what one has attained, considering it the supreme path, one disdains others and does not answer; third, although having some slight understanding, because one does not yet know definitely; fourth, being of inferior and dull nature, one cannot answer correctly. From “Furthermore, the first, fearing false speech” downward, it re-explains the former questions, which is the same as in fascicle eighty-seven. Fearing false speech means: not having awakened oneself, if one answers others claiming understanding, it becomes false speech; if one does not claim understanding, others will know of one's lack of knowledge. Regarding “The second has not attained fearlessness regarding their own attainment,” and so forth, they think: “I have not attained fearlessness regarding my attainment; if others cross-examine me, if I say it exists, or if I make an irregular declaration, that would become false speech; if based on real existence, and yet I concede it does not exist, that would become wrong view. It is not that all secrets of our pure god cannot be declared, and therefore I do not speak clearly of having any attainment.” Regarding “The third, though having awakened, is not yet decisive,” fearing wrong view and false speech, this should be understood accordingly. The above three kinds resort to pretextual evasions. The fourth is ignorant: answering according to the words \[asked\], asking the questioner in return, “What do you desire?”—this is verbal evasion. These are all states of distraction, not based on a concentrated mind. In the conclusion, “namely by deceitful distortion” means: crookedly complying with that deity, answering in accommodating accordance with deceit. > — English (machine translation) (machine translation) - [Previous: 3.88](https://indike.org/pramana/in.bauddha.taisho.1829.3.88) - [Next: 3.90](https://indike.org/pramana/in.bauddha.taisho.1829.3.90) - [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.3.89) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.2.319) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.3.89](https://indike.org/pramana/in.bauddha.taisho.1829.3.89) · Pramāṇa