[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) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 1.101 # 俱舍論疏 1.101 俱舍論疏 1.101 - **Language:** Classical Chinese ### [1.101](https://indike.org/pramana/in.bauddha.taisho.1822.1.101) 二、敘異說者，就中有二：一、太法師等已上諸德釋云：然苦、集遍使同一繫縛，斷苦下十使時，雖為集下遍使所縛未斷，而說苦下使等得離繫者，以自種使近。離自種能繫時，所繫得解脫。如人離自身上近枷鎖時，說人得解脫。他種使遠，彼未離而解脫，如人獄中雖彼未離獄門，而獄中有已離身上近枷鎖故，名已解脫。修道門中九品相縛亦爾，斷初品時，自品近離繫說得解脫，八品遠繫雖復未得斷，而斷初品染污說得無為。其餘八品，例釋可知。唯染污色及餘不染五蘊，斷第九品能繫盡，所繫之事方說解脫。二、唐三藏改大小乘諸師釋云，問：若離繫縛證得擇滅，如苦智已生、集智未生，見苦所斷猶為集下遍行惑繫，如何證滅，修道九品隨斷一品，乃至前八猶後品繫，如何證滅？解云：雖斷能縛，所縛解脫，證得擇滅。然能縛惑有強有弱：一相應縛，謂煩惱縛彼同時心、心所法，令於所緣不得自在。二所緣縛，謂惑緣境有毒勢力，縛此所緣令不自在。就緣縛中，後有其四：一同部同品、二同部異品、三異部同品、四異部異品，并前相應總有五縛。就五縛中，斷強證滅、斷弱非證。言強弱者，一相應縛，其力最強；二同部同品縛，其力次強；三同部異品縛，其力次強；四異部同品縛，其力稍弱；五異部異品縛，其力最弱。於五縛中，前三是強、後二是弱。若斷前三，隨其所應證得擇滅；後之二種能縛力微，非由斷彼證得擇滅。如見苦所斷法總有二類，相應法為一類，得、四相為一類。相應法具五縛。得與四相，除相應縛，有餘四縛。若苦智已生、集智未生，見苦所斷相應法，由斷相應縛、同部同品縛、同部異品縛故，證得擇滅，以斷強故。得與四相，由斷同部同品、同部異品縛故，證得擇滅，以斷強故。此相應法、得及四相，爾時雖為集下異部同品異品遍行惑縛，以微劣故而證得滅。又復爾時雖斷後四部見苦所斷異部同品、異品縛，而不能證後四部無為，未斷強故。見所斷惑九品同一品斷，約所斷惑有九品故，所以得說同品、異品。如見苦所斷、見集見滅見道所斷，各有二類，准釋可知。修道所斷總有三類：染相應法為一類；染相應法上得、四相為一類；餘有漏法為一類，即是染污色，并此色上得及四相，及不染五蘊。初類具五縛，後二類各有四縛，除相應縛，非相應故。若斷初品染相應法，由斷相應縛同部同品縛，證得無為，以斷強故。爾時雖為同部異品餘八品縛，以劣縛故，亦證無為。不同見道，見道九品，一品斷故。所以同部同品、異品，俱可說強；修道九品別斷，所以同部異品說名為弱。或可見道同部異品亦名為弱，如諸異生五部雜斷，隨斷前品，猶為未斷見惑之所繫縛，以劣弱故亦證擇滅，以此而言故知是弱。若異部同品、異品遍行惑先已斷故，設不斷彼亦證無為，以縛劣故。初品染得四相。斷初品時，由斷同部同品縛，以斷強故證得無為；同部異品、異部同品異品皆准前說。如斷初品，所餘八品准釋可知。餘有漏法亦有九品，擬儀相當故，說同品異品。斷餘有漏法時，由斷同部同品、異品縛，以斷強故證得無為。異部同品、異品先已斷故，設不斷彼亦證擇滅，以縛劣故。又此餘有漏法是緣縛斷，要斷能緣九品惑盡，所緣之法方名為斷。 > Second, expounding the differing explanations: within this there are two. First, the explanation given by past masters such as Dharma Master Tai: However, although the universal defilements under suffering and arising form an identical bond, when the ten defilements under suffering are abandoned, even though one is still bound by the unsevered universal defilements under arising, the defilements under suffering and so forth are nevertheless said to attain disjunction because defilements of one's own category are proximate. When one is disjoined from the binding agent of one's own category, the bound object attains liberation. It is like when a person is freed from the immediate shackles on his own body, the person is said to be liberated. Defilements of another category are distant; even when one is not yet disjoined from them, liberation is attained—just as when a person in prison has not yet left the prison gates, yet because in the prison he has already been freed from the immediate shackles on his body, he is said to have already attained liberation. In the domain of the path of cultivation, the mutual bondage among the nine grades is also like this: when the first grade is abandoned, by being disjoined from the proximate bond of one's own grade, one is said to attain liberation; although the distant bonds of the \[other\] eight grades are not yet severed, by abandoning the defilement of the first grade, one is said to attain the unconditioned. The remaining eight grades can be understood by analogy. Only with defiled form and the remaining undefiled five aggregates, when the ninth grade of binding agent is completely severed, is the bound entity said to attain liberation. Second, the explanation by the Tang Tripiṭaka Master modifying the various Great and Lesser Vehicle masters: It is asked: if one realizes analytical cessation by disjunction from bondage, then, when the cognition of suffering has already arisen but the cognition of arising has not yet arisen, the defilements abandoned by seeing suffering are still bound by the universal defilements under arising—how then can one realize cessation? And when each of the nine grades of the path of cultivation is abandoned in turn, since the earlier eight are still bound by the subsequent grades, how can one realize cessation? The explanation states: Although one abandons the binding agent and the bound object is liberated, thereby realizing analytical cessation, the binding defilements nonetheless have strengths and weaknesses: (1) associated bondage, namely defilements binding the simultaneous mind and mental factors, causing them to lack mastery over their object; (2) objective bondage, namely that defilements, having a virulent force when taking objects, bind that object of cognition and cause it to lack mastery. Within objective bondage, there are four later varieties: 1. same category, same grade; 2. same category, different grade; 3. different category, same grade; 4. different category, different grade. Together with the preceding associated bondage, there are five bonds in total. Among these five bonds, abandoning the strong realizes cessation, whereas abandoning the weak does not. As for 'strength and weakness': 1. associated bondage has the strongest force; 2. same category, same grade bondage has the next strongest force; 3. same category, different grade bondage has the next strongest force; 4. different category, same grade bondage has a somewhat weaker force; 5. different category, different grade bondage has the weakest force. Among the five bonds, the first three are strong, and the last two are weak. If one abandons the first three, one realizes analytical cessation in accordance with what is appropriate; the binding force of the latter two is subtle, so it is not by abandoning them that one realizes analytical cessation. For example, the phenomena to be abandoned by seeing suffering fall into two general types: associated phenomena constitute one type, while possessions and the four characteristics constitute another type. Associated phenomena possess all five bonds. Possessions and the four characteristics, excluding associated bondage, have the remaining four bonds. When the cognition of suffering has already arisen but the cognition of arising has not yet arisen, the associated phenomena abandoned by seeing suffering realize analytical cessation through abandoning associated bondage, same category, same grade bondage, and same category, different grade bondage, because what is severed is strong. Possessions and the four characteristics realize analytical cessation through abandoning same category, same grade and same category, different grade bonds, because what is severed is strong. At that time, although these associated phenomena, possessions, and four characteristics are still bound by the universal defilements of different categories, same grade and different grades under arising, because \[those bonds\] are subtle and inferior, one nevertheless realizes cessation. Moreover, at that time, although the bonds of different categories, same grade and different grades abandoned by seeing suffering in the latter four categories are severed, one cannot realize the unconditioned of the latter four categories, because the strong has not yet been severed. The nine grades of defilements abandoned by seeing are abandoned in a single grade; it is with reference to the defilements to be abandoned having nine grades that one can speak of 'same grade' and 'different grade'. Just as with what is abandoned by seeing suffering, what is abandoned by seeing arising, seeing cessation, and seeing the path each has two types, which can be understood by analogy. What is abandoned by the path of cultivation comprises three types in total: defiled associated phenomena constitute one type; possessions and the four characteristics on defiled associated phenomena constitute one type; the remaining defiled-and-conditioned phenomena constitute one type, which is defiled form along with the possessions and four characteristics on this form, and the undefiled five aggregates. The first type possesses all five bonds; the latter two types each possess four bonds, excluding associated bondage because they are not associated. If one abandons the defiled associated phenomena of the first grade, one realizes the unconditioned by abandoning associated bondage and same category, same grade bondage, because what is severed is strong. At that time, although one is still bound by the remaining eight grades of the same category and different grades, because the bondage is inferior, one also realizes the unconditioned. It is not like the path of vision; in the path of vision, the nine grades are abandoned in a single grade, so same category, same grade and different grade can both be called strong; in the path of cultivation, the nine grades are abandoned separately, so same category, different grade is called weak. Alternatively, on the path of vision, same category, different grade may also be called weak, as when ordinary worldlings abandon the five categories in an interleaved manner: as each prior grade is abandoned, they are still bound by the unabandoned defilements of vision, yet because \[those bonds\] are inferior and weak, they also realize analytical cessation; speaking from this, we know they are weak. If the universal defilements of different categories, same grade and different grades have already been abandoned beforehand, even if one does not abandon them, one also realizes the unconditioned, because the bondage is inferior. \[As for\] the possessions and four characteristics of the first defiled grade: when the first grade is abandoned, by abandoning the same category, same grade bond, one realizes the unconditioned because what is severed is strong; same category, different grade, and different category, same grade and different grades are all understood by analogy with the above. As with the abandoning of the first grade, the remaining eight grades can be understood by analogy. The remaining defiled-and-conditioned phenomena also have nine grades; being set up in an equivalent manner, they are spoken of as same grade and different grade. When abandoning the remaining defiled-and-conditioned phenomena, by abandoning same category, same grade and different grade bonds, one realizes the unconditioned because what is severed is strong. Since different category, same grade and different grades were already abandoned beforehand, even if one does not abandon them, one also realizes analytical cessation, because the bondage is inferior. Furthermore, these remaining defiled-and-conditioned phenomena are abandoned through objective bondage: only when the binding defilements of the nine grades capable of taking them as object are completely abandoned are the objective phenomena called abandoned. > — English (machine translation) (machine translation) - [Previous: 1.100](https://indike.org/pramana/in.bauddha.taisho.1822.1.100) - [Next: 1.102](https://indike.org/pramana/in.bauddha.taisho.1822.1.102) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1822.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.1.101) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.1.81) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.1.101](https://indike.org/pramana/in.bauddha.taisho.1822.1.101) · Pramāṇa