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# 俱舍論記 20.4

俱舍論記 20.4

- **Language:** Classical Chinese

### [20.4](https://indike.org/pramana/in.bauddha.taisho.1821.20.4)

「頌曰至現正緣能繫」者，答。初句明所繫事，後七句明能繫。第二句中未斷，第八句中能繫，隨其所應通中間句。遍行有二：一遍繫三世、二遍繫自境。未來若生、不生意識貪、瞋、慢三；未來不生五識貪、瞋，及餘過、未見、疑、無明，隨其所應皆具二遍，立遍行名。過去意識貪、瞋、慢三，雖亦遍繫三世，非遍繫自境，故於此中不說遍行，與五合說。現緣共惑，雖亦有具二種遍行、有不具者，以不定故不言遍行。

> On the passage from "The verse says" to "that which is currently cognizing can bind": an answer. The first line clarifies the bound entity; the latter seven lines clarify that which binds. In the second line, "not abandoned," and in the eighth line, "can bind," apply to the intermediate lines as appropriate. There are two kinds of universal: first, universally binding the three times; second, universally binding their own objects. The three defilements of greed, anger, and conceit of the mental consciousness in the future, whether arising or not arising; greed and anger of the five consciousnesses in the future that do not arise; and the remaining views, doubt, and ignorance of the past and future—all possess both universalities as appropriate, and receive the name of "universal." The three of greed, anger, and conceit of the mental consciousness in the past, although they also universally bind the three times, do not universally bind their own objects; hence they are not called universal here, but are stated together with the five. As for defilements with a common characteristic currently cognizing, although some possess both kinds of universality and some do not, because they are indefinite they are not called universal.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.20.4) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1821.20.4](https://indike.org/pramana/in.bauddha.taisho.1821.20.4) · Pramāṇa
