[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) › 7.49 # 瑜伽師地論略纂 7.49 瑜伽師地論略纂 7.49 - **Language:** Classical Chinese ### [7.49](https://indike.org/pramana/in.bauddha.taisho.1829.7.49) 「非沈掉等」下兩句，如次釋堅精進及勇猛，斷二惡，修二善故。　「於諸善品生起欲故」者，釋頌中生欲及不增惡。　「於諸欲中極增厭」者，釋無有欲及增惡。　「為修善品乃至習睡眠故」者，釋前睡眠，為有堪任及心安寂，應時時眠，不應令癈。其似惛沈，亦此所攝。　「若心沈沒至不居靜故」者，初釋離睡眠，思惟光明淨妙相故；後釋離掉舉，修似掉舉相，遊行乞食行利他時，不居靜故。或不居靜亦解離睡眠，若時居靜，增睡眠故。　「於先所犯，便生憂悔」者，釋前惡作。　「於所不犯，無憂悔」者，釋離惡作。　「後後殊勝，生希慮」者，釋於勝生希慮，翻顯於前，前微劣不生希慮，此顯似疑，除真疑相。上之五蓋，皆說似蓋，以離真蓋。　「殷重無間正方便」者，殷重者，一切種也，即具足修；無間者，是恒時也；正方便者，正方修也。 > The two lower lines "neither sinking nor restless, etc." explain firm vigor and heroism respectively, because they eliminate two evils and cultivate two goods. "Because of giving rise to desire regarding wholesome phenomena" explains the verse's giving rise to desire and not increasing evil. "In the midst of desires, greatly increasing revulsion" explains being devoid of desire and not increasing evil. "To cultivate wholesome phenomena, up to practicing sleep" explains the earlier sleep: for the sake of becoming capable and making the mind peaceful and tranquil, one should sleep at the proper times and should not allow \[the body\] to be ruined. That which resembles torpor is also included here. "If the mind sinks down... up to: not abiding in quietude": the former explains leaving behind sleep, because of reflecting on the pure, sublime marks of light; the latter explains leaving behind restlessness, by cultivating the semblance of restlessness, wandering for alms and practicing benefit for others without abiding in quietude. Alternatively, not abiding in quietude also explains leaving behind sleep, for if one continually abides in quietude, it increases sleep. "Regarding what was previously transgressed, there arises sorrow and remorse" explains the earlier remorse. "Regarding what was not transgressed, there is no sorrow and remorse" explains leaving behind remorse. "Regarding successively higher stages, generating longing and concern" explains generating longing and concern for the superior, which conversely reveals the former: for the former subtle and inferior things one does not generate longing and concern; this reveals a semblance of doubt, eliminating the marks of real doubt. The above five hindrances are all described as semblance-hindrances in order to be free from the true hindrances. "Earnest, uninterrupted, and correct expedient": "earnest" means in all aspects, namely fully cultivating; "uninterrupted" means at all times; "correct expedient" means cultivating properly. > — English (machine translation) (machine translation) - [Previous: 7.48](https://indike.org/pramana/in.bauddha.taisho.1829.7.48) - [Next: 7.50](https://indike.org/pramana/in.bauddha.taisho.1829.7.50) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1829.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.7.49) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.5.391) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.7.49](https://indike.org/pramana/in.bauddha.taisho.1829.7.49) · Pramāṇa