[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) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 5.2 # 成唯識論了義燈 5.2 成唯識論了義燈 5.2 - **Language:** Classical Chinese ### [5.2](https://indike.org/pramana/in.bauddha.taisho.1832.5.2) 第二師釋：末那通四受俱。問云：何欲界不與苦俱？乃至二靜慮，云何不與樂受並？答：《疏》已簡訖。云何與憂、喜俱？答：且與喜俱，有其三釋：一云喜與第六俱，第七與六俱故。云與喜相應，不爾，何以故？云緣有喜地善業所引果故，不緣第六，故此解非。二云果從因故，或從喜受相應思之所，感此第八識，第七緣此引業果故，名緣有喜等，與喜受俱。三云相順故俱，如說五識緣前相分，此相從前五識熏成，後五識緣云緣前相，此義亦爾。此果從喜及相應思之所招感，雖緣此果，順彼因故，云與喜俱。餘受相應三釋，准此。 > The second master's explanation: Manas is associated with all four sensations. Question: Why in the desire realm is it not concurrent with suffering? And up to the second dhyāna, why is it not concurrent with the sensation of pleasure? Answer: The Commentary has already distinguished this. Why is it concurrent with grief and joy? Answer: Regarding its being concurrent with joy, there are three explanations: The first says joy is concurrent with the sixth consciousness, and because the seventh is concurrent with the sixth, it is said to be associated with joy. But this is not so. Why? Because it is said to take as its object the fruition induced by wholesome karma of the stages possessing joy, and does not take the sixth as its object; therefore this explanation is incorrect. The second says that the fruition follows the cause; or, because the eighth consciousness is brought about by the volition associated with the sensation of joy, the seventh, by taking this fruition of leading karma as its object, is said to take that which has joy and so on as its object, and is thus concurrent with the sensation of joy. The third says that they are concurrent because of conformity: just as it is said that the five consciousnesses take the previous image-part as their object, and this image is perfumed into existence by the preceding five consciousnesses, so when the subsequent five consciousnesses perceive it, it is said that they take the previous image as their object; this meaning is also like that. Because this fruition is summoned and brought about by joy and its associated volition, although it takes this fruition as its object, it conforms to that cause; hence it is said to be concurrent with joy. For association with the remaining sensations, the three explanations should be understood accordingly. > — English (machine translation) (machine translation) - [Previous: 5.1](https://indike.org/pramana/in.bauddha.taisho.1832.5.1) - [Next: 5.3](https://indike.org/pramana/in.bauddha.taisho.1832.5.3) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1832.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.5.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.5.2](https://indike.org/pramana/in.bauddha.taisho.1832.5.2) · Pramāṇa