[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) › 19.61 # 俱舍論記 19.61 俱舍論記 19.61 - **Language:** Classical Chinese ### [19.61](https://indike.org/pramana/in.bauddha.taisho.1821.19.61) 「毘婆沙師至如提婆達多」者，毘婆沙師意：異生能斷下八地中見、修煩惱。釋彼經云：已離欲染起欲見者，起見時暫退，如提婆達多。故《婆沙》八十五云「如提婆達多，先得靜慮，以神境通力變作小兒，著金纓絡衣作五花頂，在未生怨太子膝上宛轉而戲，仍令太子知是尊者提婆達多。時未生怨憐哀抱弄嗚而後以唾置口中，提婆達多貪利益故遂咽其唾。故佛訶曰：『汝是死屍。食人唾者。』彼咽唾時便退靜慮，速復還得，令所變身在太子膝如故而戲（已上論文）。」問：如破僧中說天授是見行。既是見行即是利根，如何言退？解云：未必見行皆是利根，未必愛行皆是鈍根。如菩薩雖是愛行而是利根。以此准知，見行亦通鈍根。天授雖是見行中利，不可以見行證成利根。總而言之，愛、見兩行俱通鈍、利。問：天授利根如何言退？菩薩利根如何先得八定，後於菩提樹下退起三惡覺耶？解云：異生位中種性未定，雖有六種似而非真。由似非真，雖是利根亦容有退。若至聖位，種性決定，是真非似。故六種性，前五有退，第六不退。又解：退略有三。一由處退，如利根異生在於人中。二由姓退，如鈍根聖人。三由位退，如未得忍諸異生類。不退亦三：一由處不退，如鈍根異生在於天中。二由姓不退，如利根聖人。三由位不退，如已得忍諸異生類。應知天授、菩薩，雖是利根種姓不退，由在人中又未得忍，故有退也。問：若言菩薩亦有退者，何故《婆沙》第七說解脫、決擇二位善根皆有六姓，於菩薩種姓定不可退。解云：言定不退，不退自乘種姓，非言決定不退起惑。又問：若異生位第六種姓容有退者，何故前〈業品〉云「堅於離染地，異生不造生。」長行又云「不退姓名堅。」准此利根異生亦不可退，云何乃言天授、菩薩雖是利根，由是異生可說退耶？解云：但言不退異生於離染地不造生業，非全第六種姓皆定不退，或據天中故言不退。 > Regarding "the Vaibhāṣikas up to like Devadatta": The view of the Vaibhāṣikas is that an ordinary person is capable of abandoning defilements of the view and meditation paths in the lower eight stages. Explaining that sūtra where it says that one who has already detached from the desire realm's defilements arises a view regarding desires, \[they say that\] when the view arises, he temporarily falls away, just like Devadatta. Thus, fascicle 85 of the Mahāvibhāṣā states: "Like Devadatta, who had previously attained dhyāna, and through the power of supernatural transformation changed into a small child wearing gold necklaces and garments with a five-flower crown, who rolled around playing on the lap of Prince Ajātaśatru, while still causing the prince to know that he was the Venerable Devadatta. At that time, Ajātaśatru, having pity and playing with him, kissed him and put his saliva into his mouth. Because Devadatta was greedy for gain, he then swallowed his saliva. Therefore, the Buddha reproved him, saying: 'You are a corpse, an eater of human saliva.' When he swallowed the saliva, he immediately fell away from dhyāna, but quickly regained it again, causing the transformed body to remain on the prince's lap playing as before" (end of text from the treatise). Question: In the section on causing a schism in the Saṃgha, it is said that Devadatta is one whose practice is guided by views (dṛṣṭicarita). Since his practice is guided by views, he has sharp faculties; how then can it be said that he fell away? Answer: It is not necessarily the case that all whose practice is guided by views have sharp faculties, nor that all whose practice is guided by craving (tṛṣṇācarita) have dull faculties. For instance, the Bodhisattva, although his practice is guided by craving, has sharp faculties. By this standard one should know that practice guided by views also extends to dull faculties. Although Devadatta was among the sharpest among those of view-practice, one cannot prove he had sharp faculties merely because of view-practice. In summary, both craving-practice and view-practice extend to both dull and sharp. Question: If Devadatta had sharp faculties, how could he fall away? If the Bodhisattva had sharp faculties, how did he first attain the eight concentrations and later fall away under the Bodhi tree to give rise to three evil thoughts? Answer: In the stage of an ordinary person, the lineage-nature (gotra) is not yet fixed; although there are six types, they are apparent and not real. Because they are apparent and not real, even one with sharp faculties may fall away. When one reaches the stage of an Arya, the lineage-nature is fixed; it is real and not apparent. Therefore, among the six lineage-natures, the first five are subject to falling away, while the sixth is not. Another explanation: Falling away is threefold. First, falling away due to place, like an ordinary person with sharp faculties living among humans. Second, falling away due to lineage-nature, like an Arya with dull faculties. Third, falling away due to stage, like ordinary persons who have not attained patience (kṣānti). Non-falling away is also threefold: First, non-falling away due to place, like an ordinary person with dull faculties living among devas. Second, non-falling away due to lineage-nature, like an Arya with sharp faculties. Third, non-falling away due to stage, like ordinary persons who have already attained patience. One should know that although Devadatta and the Bodhisattva had lineage-natures of sharp faculties that do not fall away, because they were among humans and had not yet attained patience, they could fall away. Question: If it is said that the Bodhisattva also falls away, why does fascicle seven of the Mahāvibhāṣā say that the roots of good in both the stage of liberation (mokṣabhāgīya) and the stage of decisiveness (nirvedhabhāgīya) have six lineage-natures, yet with respect to the Bodhisattva lineage-nature it is definitely impossible to fall away? Answer: When it says definitely not falling away, it means not falling away from the lineage-nature of his own vehicle, not that he definitely does not fall away to give rise to defilements. Another question: If the sixth lineage-nature in the stage of an ordinary person admits of falling away, why did the previous Karma-nirdeśa say: "Firm \[regarding falling away\], in a detached stage, an ordinary person does not create rebirth-producing karma"? The prose also states: "The non-falling away lineage is called 'firm'." According to this, an ordinary person with sharp faculties also cannot fall away; how then can it be said that although Devadatta and the Bodhisattva were of sharp faculties, because they were ordinary persons they could be said to fall away? Answer: It only means that a non-falling-away ordinary person does not create rebirth-producing karma for a stage from which he is detached; it does not mean that all of the sixth lineage-nature are definitively non-falling away, or it is spoken with respect to being among the devas that he is called non-falling away. > — English (machine translation) (machine translation) - [Previous: 19.60.4](https://indike.org/pramana/in.bauddha.taisho.1821.19.60.4) - [Next: 19.62](https://indike.org/pramana/in.bauddha.taisho.1821.19.62) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1821.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.19.61) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.19.61](https://indike.org/pramana/in.bauddha.taisho.1821.19.61) · Pramāṇa