[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) › 23.142 # 俱舍論記 23.142 俱舍論記 23.142 - **Language:** Classical Chinese ### [23.142](https://indike.org/pramana/in.bauddha.taisho.1821.23.142) 以不生長至亦能浮者，答。一以不生長退墮業故、二違彼生長業與果故、三強盛善根鎮彼身故、四身語加行及與意樂俱清淨故、五諸有決定墮惡趣業尚不起忍況得預流。以劣況勝，故有頌言「愚作罪小：亦墮惡趣。無慚愧故：智為罪大。」亦能解脫惡趣苦果，有慚愧故。喻況可知。引此頌意，凡夫愚人名退墮法，聖者智人名無退墮。凡雖亦有不墮惡趣，以少不定，故不名為無退墮法。問：聖亦起惑，何非墮退？解云：雖起修惑，無見惑助，故不能感三惡趣也。故《婆沙》一百二十五云「由二部結縛諸有情令墮惡趣，謂見所斷、修所斷結。諸預流者雖未永斷修所斷結，而已永斷見所斷結，闕一資糧不墮惡趣。如車二輪有所運載，鳥有二翼能飛虛空，闕一不然。此亦如是，故預流者不墮惡趣。然有說者，愚者墮惡趣，智則不然，一切預流是智者故。」廣如彼釋。 > \[On the passage\] from "Because of not producing and augmenting" down to "can also float": this replies. First, because of not producing and augmenting karma that causes falling \[into bad destinies\]; second, because of counteracting that karma which produces and augments, as well as its fruition; third, because powerful roots of goodness suppress that person's body; fourth, because bodily and vocal application as well as intentional disposition are both pure; fifth, because with regard to karma that determinately causes falling into bad destinies, one does not even give rise to forbearance (kṣānti), how much less could one attain stream-entry! Using the inferior to illustrate the superior, therefore a verse states: "A fool who commits a small sin / Also falls into the bad destinies; / Because he lacks shame and remorse. / A wise one who commits a great sin / Can also be liberated from the painful fruit of bad destinies, / Because he possesses shame and remorse." The analogy is readily understood. The intention of citing this verse is: the foolish worldling is called 'one of falling dharma', while the noble, wise person is called 'one of non-falling'. Although among worldlings there are also those who do not fall into bad destinies, because it is rare and indeterminate, they are not called 'those possessing the dharma of non-falling'. Question: The noble one also gives rise to defilements; why is he not subject to falling? Explanation: Although he gives rise to defilements abandoned through cultivation, without the assistance of defilements abandoned through seeing, they cannot induce \[rebirth in\] the three bad destinies. Therefore, the Mahāvibhāṣā, fascicle 125, states: "By bonds of two divisions sentient beings are bound and caused to fall into the bad destinies: namely, the bonds abandoned through seeing and the bonds abandoned through cultivation. Although stream-enterers have not yet eternally severed the bonds abandoned through cultivation, they have already eternally severed the bonds abandoned through seeing; lacking one requisite, they do not fall into bad destinies. Just as a cart with two wheels can transport a load, or a bird with two wings can fly in the empty sky, if one is lacking, it cannot be so. This is also like that; therefore, stream-enterers do not fall into bad destinies. However, some say: the fool falls into bad destinies, but the wise does not, because all stream-enterers are wise persons." It is extensively explained as in that text. > — English (machine translation) (machine translation) - [Previous: 23.141](https://indike.org/pramana/in.bauddha.taisho.1821.23.141) - [Next: 23.143](https://indike.org/pramana/in.bauddha.taisho.1821.23.143) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1821.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.23.142) — English, machine translation ## Linked texts (1) - [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823.23.92) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.23.142](https://indike.org/pramana/in.bauddha.taisho.1821.23.142) · Pramāṇa