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# 大乘法苑義林章 4.38

大乘法苑義林章 4.38

- **Language:** Classical Chinese

### [4.38](https://indike.org/pramana/in.bauddha.taisho.1861.4.38)

依身起者，後五解脫，三界身起，許無色界起滅定故。初三解脫，有義：唯欲界起，由教力故。《瑜伽》第十二云「由二因緣名為有色，謂生欲界等故。」有義：不然，通二界起。初修解脫遍處為果，必在欲界，如前道理。後成滿時，遍處為因，解脫為果。何妨色界亦得後起？豈生色界不得名有色耶？不作不淨，不唯在欲。

> Regarding the bases of physical existence from which they arise: The latter five vimokṣas arise from bodies of all three realms, since it is accepted that the attainment of cessation arises in the formless realm. Regarding the first three vimokṣas, there is an opinion: They arise only in the desire realm, on the authority of scriptural teaching. Yogācārabhūmi fascicle 12 says: 'By two causes and conditions it is called possessing form, namely being born in the desire realm, and so forth.' There is an opinion: That is not so; they arise in both \[desire and form\] realms. When first cultivating the vimokṣas, the kṛtsnāyatanas are their fruit, which must be in the desire realm, according to the principle stated before. Later, when they are perfected, the kṛtsnāyatanas serve as the cause and the vimokṣas as the fruit. What prevents them from also being able to arise subsequently in the form realm? Could one born in the form realm not be called 'possessing form'? Because one does not cultivate \[conceptions of\] impurity, they are not solely in the desire \[realm\].  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.4.38) — English, machine translation

## Linked texts (1)

- [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.5.61) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1861.4.38](https://indike.org/pramana/in.bauddha.taisho.1861.4.38) · Pramāṇa
