[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) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 19.60.4 # 俱舍論記 19.60.4 俱舍論記 19.60.4 - **Language:** Classical Chinese ### [19.60.4](https://indike.org/pramana/in.bauddha.taisho.1821.19.60.4) 復作是念：此我清淨解脫出離一切災橫，謂現安住最初靜慮，爾時名得現法涅槃。 三住第二靜慮，第三能見諸欲、尋、伺俱有過失。 彼作是念：此我清淨解脫出離一切災橫，謂現安住第二靜慮，爾時名得現法涅槃也。 四住第三靜慮，第四能見諸欲、尋、伺及喜過失。 彼作是念：此我清淨解脫出離一切災橫，謂現安住第三靜慮，爾時名得現法涅槃。 五住第四靜慮，第五能見諸欲、尋、伺、喜、入出息皆有過失。 彼作是念：此我清淨解脫出離一切災橫，謂現安住第四靜慮，爾時名得現法涅槃。 問：云何此五現法涅槃論是後際分別見攝？ 答：此五雖緣現在，而待過去名後，是故說為後際分別。 廣如《婆沙》說。 言釋名者，若於現在我受安樂名得涅槃。 言出體者，以見取為體。 故前文言彼現法涅槃論，即此見取。 > They again form this thought: "This self of mine is pure, liberated, and free from all adversities, namely by presently abiding in the very first dhyāna; at that time it is termed attaining nirvāṇa in the present life." 3. Abiding in the second dhyāna. The third is able to see the faults of both desires and coarse-and-subtle examination (vitarka and vicāra). That person forms this thought: "This self of mine is pure, liberated, and free from all adversities, namely by presently abiding in the second dhyāna; at that time it is termed attaining nirvāṇa in the present life." 4. Abiding in the third dhyāna. The fourth is able to see the faults of desires, coarse-and-subtle examination, and joy (prīti). That person forms this thought: "This self of mine is pure, liberated, and free from all adversities, namely by presently abiding in the third dhyāna; at that time it is termed attaining nirvāṇa in the present life." 5. Abiding in the fourth dhyāna. The fifth is able to see that desires, coarse-and-subtle examination, joy, and inhalation and exhalation (ānāpāna) all have faults. That person forms this thought: "This self of mine is pure, liberated, and free from all adversities, namely by presently abiding in the fourth dhyāna; at that time it is termed attaining nirvāṇa in the present life." Question: Why are these five doctrines of nirvāṇa in the present life subsumed under views speculative of the future? Answer: Although these five take the present as their object, in relation to the past they are called "subsequent"; for this reason they are described as speculative of the future. This is explained extensively as in the \*Mahāvibhāṣā\*. Regarding the explanation of the name: if in the present the self experiences peace and joy, it is termed "attaining nirvāṇa." Regarding the demonstration of its intrinsic substance: it takes the clinging to views (dṛṣṭi-parāmarśa) as its intrinsic substance. Therefore, the earlier text says that those doctrines of nirvāṇa in the present life are just this clinging to views. > — English (machine translation) (machine translation) - [Previous: 19.60.3](https://indike.org/pramana/in.bauddha.taisho.1821.19.60.3) - [Next: 19.61](https://indike.org/pramana/in.bauddha.taisho.1821.19.61) - [Up: 19.60](https://indike.org/pramana/in.bauddha.taisho.1821.19.60) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.19.60.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.19.60.4](https://indike.org/pramana/in.bauddha.taisho.1821.19.60.4) · Pramāṇa