[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) › 5.119 # 瑜伽師地論略纂 5.119 瑜伽師地論略纂 5.119 - **Language:** Classical Chinese ### [5.119](https://indike.org/pramana/in.bauddha.taisho.1829.5.119) 「無想等至中云於此生中亦入亦起」者，入無心，起有心。此說於定，下說於果。　「若生於彼，唯入不起」者，《唯識》第七略有二釋：一云初生無心，中有未有心，故言唯入；二云初生有心，後住無心，故名為入。不爾，初生本未起心，云何名入？先有後無，乃名入故。　「其想若生，從彼沒」者，彼一說云：末後無心。若從彼正沒，猶未有心，不起潤生心等故；下界中有初生名想，若生便從彼已沒故。二云：末後有心。其想若生，潤生心等起，名從彼沒故。餘門如《唯識》五十三、《對法》第二、《顯揚》第一等。 > Regarding "In the samāpatti of non-conception, it says that within this life one both enters it and emerges from it": entering is without mind, emerging is with mind. This speaks of the samādhi; below it speaks of the fruit. Regarding "If born there, one only enters and does not emerge": the seventh fascicle of the Vijñaptimātratā briefly has two explanations: one says that upon first being born there is no mind, and in the intermediate state there is not yet mind, hence it says "only enters"; the second says that upon first being born there is mind, and later one abides without mind, hence it is called "entering". If not so, since upon first being born mind fundamentally has not arisen, how could it be called "entering"? Only when there is previously \[mind\] and subsequently none is it called "entering". Regarding "When its conception arises, one passes away from there": one explanation of that says that at the very end there is no mind. If one is truly passing away from there, there is still no mind, because minds that moisten rebirth and so forth do not arise; the intermediate state of the lower realm being first born is called conception, and when it arises one has already passed away from there. The second says: at the very end there is mind. When its conception arises, minds that moisten rebirth and so forth arise, which is called passing away from there. Other perspectives are as in Vijñaptimātratā 53, Abhidharma-samuccaya-bhāṣya 2, Prakaraṇāryavācā 1, and so forth. > — English (machine translation) (machine translation) - [Previous: 5.118](https://indike.org/pramana/in.bauddha.taisho.1829.5.118) - [Next: 5.120](https://indike.org/pramana/in.bauddha.taisho.1829.5.120) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1829.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.5.119) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.4.391) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.5.119](https://indike.org/pramana/in.bauddha.taisho.1829.5.119) · Pramāṇa