[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) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 9.524 # 成唯識論述記 9.524 成唯識論述記 9.524 - **Language:** Classical Chinese ### [9.524](https://indike.org/pramana/in.bauddha.taisho.1830.9.524) 述曰：六十九說：非生上地或色界或無色界，能入聖諦現觀，彼處極難生厭故。若厭少者尚不能入現觀，況彼一切厭心少分亦無。即無少厭心色、無色界不入現觀。問：若爾，如何彼地聖者亦離欲？答：無厭見道三界分別惑及惡趣等厭心名無，非無有漏欣上厭下，及厭自地欣生上心。入見道時必總厭三界一切法，總緣諦方入故。此一向據入現觀為論，非修道及異生為論。此論中釋，餘界厭心劣非殊勝故，餘趣惠心非殊勝故不入見道。《顯揚》十六頌云：極慼非惡趣，極欣非上二，處欲界人、天，佛出世現觀，彼說惡趣不入現觀，若受恒隨極憂慼故，不能證得三摩地故，即三惡趣不入也。色、無色界亦無現觀，欣掉重故，厭羸劣故。是故二界三趣不起現觀，唯一欲界人、天二趣有佛出世，能起現觀。末法亦得有，佛出世攝故；無佛世不得，無說法者令生厭故。若爾，有佛法世發心，法滅後方成熟久已修訖，得入現觀不？准此文不得，無此類者故。又解亦得，此中一向作論，即三論不同合有多解，准理可知。此即第九，依何界趣身分別。 > The Commentary states: Chapter sixty-nine says: 'Being born in a higher stage, whether the form realm or the formless realm, one cannot enter the direct realization of the noble truths, because it is extremely difficult to generate revulsion there.' If one with slight revulsion still cannot enter direct realization, how much less can one enter where there is not even a slight fraction of revulsion. That is, having no slight thought of revulsion, the form and formless realms do not enter direct realization. Question: If so, how can the noble ones in those stages also be detached from desire? Answer: Being free from revulsion toward the discriminatory afflictions of the three realms \[abandoned\] in the path of seeing, the bad destinies, and so forth is what is meant by 'lacking revulsion'; it does not mean they lack sāsrava delighting in the higher and revulsion toward the lower, or revulsion toward their own stage and the mind delighting in being born in a higher stage. When entering the path of seeing, one must collectively feel revulsion toward all phenomena of the three realms, and universally cognize the truths before entering. This is argued exclusively with respect to entering direct realization, not with respect to the path of cultivation or pṛthagjanas. The explanation in this treatise is that in the other realms the mind of revulsion is inferior and not extraordinary, and in the other destinies the mind of wisdom is not extraordinary, so they do not enter the path of seeing. A verse in chapter sixteen of the Prakaraṇāryavācā says: 'Excessive sorrow is not in the bad destinies; excessive joy is not in the upper two; abiding among humans and devas of the desire realm, when a Buddha appears in the world, there is direct realization.' It says that the bad destinies do not enter direct realization because their feelings are constantly attended by excessive distress and sorrow, so they cannot realize samādhi; that is, the three bad destinies do not enter. The form and formless realms also lack direct realization because delight and agitation are heavy and revulsion is weak. For this reason, the two realms and three destinies do not give rise to direct realization; only in the two destinies of humans and devas of the desire realm when a Buddha appears in the world can one give rise to direct realization. It can also occur during the Latter Age of the Dharma, because it is subsumed under the Buddha appearing in the world; when there is no Buddha in the world, it cannot be obtained, because there is no preacher of the Dharma to induce revulsion. If so, if someone generates the mind \[for awakening\] in an age with the Buddha-Dharma and matures only after the Dharma has disappeared, having long cultivated to completion, can they enter direct realization or not? According to this text they cannot, because no such category exists. Another explanation is that they can; here it is argued strictly from one perspective, meaning that the different three treatises combine to yield multiple explanations, as can be known according to principle. This is the ninth \[topic\]: the discrimination of which realm, destiny, and body one relies upon. > — English (machine translation) (machine translation) - [Previous: 9.523](https://indike.org/pramana/in.bauddha.taisho.1830.9.523) - [Next: 9.525](https://indike.org/pramana/in.bauddha.taisho.1830.9.525) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1830.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.9.524) — English, machine translation ## Linked texts (1) - [顯揚聖教論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.prakaranaryavacasastra*zh-xuanzang.16.79) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.9.524](https://indike.org/pramana/in.bauddha.taisho.1830.9.524) · Pramāṇa