[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) › 5.51 # 俱舍論記 5.51 俱舍論記 5.51 - **Language:** Classical Chinese ### [5.51](https://indike.org/pramana/in.bauddha.taisho.1821.5.51) 「例無想定至名滅盡定」者。答。此正出體。如是復有別不相應行法，能令心、心所滅，名滅盡定。又《婆沙》一百五十二云「問：此滅盡定幾物為體？有說：此定一物為體，若滅現前即名無心。問：云何一滅剎那現前即名無心？答：一受剎那現前即名有受，一想剎那現前即名有想，一識剎那現前即名有識。如是一滅剎那現前即名無心，斯有何過？有說：此定十一物為體，以十大地法及心滅故。有說：此定二十一物為體，以十大地法、十大善地法及心滅盡故。如是說者，隨滅爾所心、心所法，即有爾所物現前，為此定體。」解云：評家意更有欣、厭心所，隨其所應與心相應而非竝起，故與前家不同。無想定體，準此應知。又《婆沙》一百五十三云「問：入滅定時滅何等心、心所法？為過去？為未來？為現在？若過去者，過去已滅，復何所滅？若未來者，未來未至，云何可滅？若現在者，現在不住，復云何滅？設非定力，亦自滅故。答：應作是說，滅於未來。問：未來未至，云何可滅？答：住現在世，遮於未來心、心所法令不相續，故說為滅。如斷城路、閉門竪幢，不令人入出，說名除寇。此亦如是。有說通滅未來、現在。問：現在必不住，復云何滅？設非定力，亦自然滅故。答：先現在世心、心所法，令有緣法續起而滅。今現在世心、心所法，不令有緣法續起而滅。此由誰力？所謂定滅。前解為正，不言有說故。」又准《婆沙》一百五十二，入滅盡定心，有頂善有漏心，若出滅定心，通有漏、無漏。問：入出心俱緣何法？答：如《婆沙》一百五十三云「評曰：應說。此入定心緣未來定，而不可說緣何剎那，不緣何剎那，以未來定有多剎那，未有先後雜亂住故。」又云「評曰：應說此出定心緣過去定，而不可說緣何剎那、不緣何剎那，以過去定有多剎那相雜住故。」 > "It draws an analogy to the attainment devoid of ideation \[...\] it is called the attainment of cessation": this is the answer. This directly identifies its essence. In this manner, there is again a separate conditioned factor not associated \[with the mind\] (citta-viprayukta-saṃskāra) that can cause the mind (citta) and mental factors (caitta) to cease; this is named the attainment of cessation. Furthermore, the \*Vibhāṣā\*, fascicle 152, states: "Question: How many entities (dravya) constitute the essence of this attainment of cessation? Some say: This attainment has a single entity as its essence; when cessation manifests, it is called 'mindless' (acittaka). Question: How can the manifestation of a single cessation-moment be called 'mindless'? Answer: When a single moment of feeling manifests, it is called 'possessing feeling'; when a single moment of ideation manifests, it is called 'possessing ideation'; when a single moment of consciousness manifests, it is called 'possessing consciousness.' Thus, when a single cessation-moment manifests, it is called 'mindless'—what fault is there in this? Some say: This attainment has eleven entities as its essence, because the ten universal mental factors (mahābhūmika-dharma) and the mind cease. Some say: This attainment has twenty-one entities as its essence, because the ten universal mental factors, the ten universal wholesome mental factors (kuśala-mahābhūmika-dharma), and the mind cease. The authoritative view is: however many mental and mental-factor dharmas cease, there are that many entities manifesting to constitute the essence of this attainment." Explanation: The evaluator's intention is that there are additionally the mental factors of joy and revulsion, which associate with the mind as appropriate but do not arise simultaneously; therefore, it differs from the earlier masters. The essence of the attainment devoid of ideation should be understood in accordance with this. Furthermore, the \*Vibhāṣā\*, fascicle 153, states: "Question: When entering the attainment of cessation, what kind of mental and mental-factor dharmas are ceased? Are they past, future, or present? If they are past: what is past has already ceased, so what else could be ceased? If they are future: the future has not yet arrived, so how could it be ceased? If they are present: the present does not abide, so how could it be ceased? Even without the power of the attainment, they would cease of themselves. Answer: It should be stated that it ceases those of the future. Question: The future has not yet arrived; how can it be ceased? Answer: Abiding in the present period of time, it obstructs future mental and mental-factor dharmas, preventing them from continuing in succession; hence, it is called 'cessation.' Just as cutting off the city roads, closing the gates, and erecting banners to keep people from entering or exiting is called 'eliminating bandits,' this is likewise. Some say it ceases both future and present. Question: The present definitely does not abide; how could it be ceased? Even without the power of the attainment, it would naturally cease of itself. Answer: Previously, the mental and mental-factor dharmas of the present period of time caused dharmas with condition-objects (ālambana) to arise in succession before they ceased. Now, the mental and mental-factor dharmas of the present period of time do not cause dharmas with condition-objects to arise in succession before they cease. By whose power is this? It is the cessation of the attainment. The former explanation is correct, because it does not say 'Some say.'" Furthermore, according to the \*Vibhāṣā\*, fascicle 152, the mind entering the attainment of cessation is a wholesome, sāsrava mind belonging to the peak of existence; the mind emerging from the attainment of cessation encompasses both sāsrava and anāsrava. Question: What dharmas do both the entering and emerging minds take as objects? Answer: As the \*Vibhāṣā\*, fascicle 153, states: "Evaluation: It should be said that this mind entering the attainment takes the future attainment as its object, but it cannot be specified which moment it takes or which moment it does not take as an object, because the future attainment has many moments that abide mixed together without prior or subsequent." It also states: "Evaluation: It should be said that this mind emerging from the attainment takes the past attainment as its object, but it cannot be specified which moment it takes or which moment it does not take as an object, because the past attainment has many moments abiding mixed together." > — English (machine translation) (machine translation) - [Previous: 5.50](https://indike.org/pramana/in.bauddha.taisho.1821.5.50) - [Next: 5.52](https://indike.org/pramana/in.bauddha.taisho.1821.5.52) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1821.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.5.51) — English, machine translation ## Linked texts (1) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.5.47) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.5.51](https://indike.org/pramana/in.bauddha.taisho.1821.5.51) · Pramāṇa