[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) › 1.345 # 俱舍論疏 1.345 俱舍論疏 1.345 - **Language:** Classical Chinese ### [1.345](https://indike.org/pramana/in.bauddha.taisho.1822.1.345) 論「如是說者至八萬法蘊」，此第三論主評云：如是說者，以病有八萬故，說能對治法有八萬也。《正理》二解同前，第三解云「如是說者，所化有情有貪、瞋、癡、我慢、身見及尋思等八萬行別。為對治彼八萬行故，世尊宣說八萬法蘊，謂說不淨、慈悲、緣起、無常想、空、持息念等諸對治門。此即順顯隨蘊等言，無蘊等言不為對治有情病行唐捐而說。」准此論文，論第三釋即與第二釋無別。然八萬者舉其大數，此即是八萬四千法蘊也。真諦師云：「諸師實判如此。眾生有八萬煩惱行類，謂欲、瞋、癡、慢慢等差別故。為對治此行，世尊正說八萬法陰者，由眾生煩惱行有八萬，佛為對治眾生八萬煩惱故說八萬法門。如此道理判法門量，故言實判。」經部亦同此解。相傳云：真諦師解，分十隨眠為十，一一各有九隨眠為方便，一一具十即成一百。一百各有前分、後分，并本成三百。置本一百，就前後二百中，一一以九隨眠為方便，并本二百合成二千，兼本一百為二千一百。又約多貪、多瞋、思覺、愚癡、著我五，品品有二千一百，成一萬五百。已起有一萬五百，未起一萬五百，合二萬一千。又以三毒等分四人，各有二萬一千，合成八萬四千。此釋與《正理》意不同也。檢真諦《俱舍疏》無文。又依《賢劫經》，三百五十度各有六波羅蜜，乘成二千一百。對四大、六衰各有二千一百，成二萬一千。貪、瞋、癡、等分，各直有二萬一千，乘成八萬四千。此釋與此論、《正理》不同。《智度論》云「貪、瞋、癡、等分，此四人各有二萬一千病行，各有八萬四千法蘊。」已上論文，一一法蘊有別、通故，與此不同。問：八萬法蘊，合有幾萬億頌？答：此間算法有上、中、下，下法十萬曰億、中者百萬曰億、上者萬萬曰億。若依《智論》千萬曰億，若如此方則十萬為億。一法蘊有六千頌，十法蘊有六萬頌，百法蘊有六十萬頌，千法蘊有六百萬頌，萬法蘊有六千萬頌，如是即一萬法蘊有六百億頌，八萬法蘊有四十八百億頌。問：《智論》說三藏唯有三十萬頌，何故此說過多？答：《毘曇》據佛在時，法未滅沒故多。《智論》據佛滅後，隨人滅沒故少。故《智論》說佛經根本無量。佛涅槃後，諸惡邪見王已出焚燒經書、破壞寺塔、害諸沙門。五百歲後像法不淨，諸阿羅漢、神通菩薩難可得見，故諸深經不盡在閻浮，行者受者少故，諸龍神持去。《付法藏》云「商那和修既滅度，七萬七千《本生經》、一萬《阿毘曇》、八萬清淨《毘尼》悉皆隨滅。」此即明證。《婆沙》云「瞿沙解云：五十萬五千五百五十頌是一法蘊量。」案此解計，頌數更多。言八萬法蘊者，但就聲聞教中為語耳，緣覺及菩薩即多故。《菩薩藏經》、《無量義經》云「聲聞八萬，緣覺九萬，菩薩十億。」《悲華經》云「聲聞有八萬四千法聚，緣覺有九萬法聚，大乘法藏有十億法聚。」諸說不同，其實法蘊有無量，各據一說故不相違。如《華嚴》隨機說四諦不同，有十萬等。 > On the treatise's statement, "Those who state thus \[…\] eighty thousand Dharma-skandhas": this is the third \[view\], an assessment by the author of the treatise, stating: "Those who state thus" \[mean that\] because there are eighty thousand afflictions, there are said to be eighty thousand antidotes. The Nyāyānusāra gives the same first two explanations as above, and its third explanation states: "'Those who state thus' \[means\]: The sentient beings to be converted have eighty thousand distinct varieties of conduct, such as greed, anger, delusion, conceit, view of individuality, and discursive thought. In order to counteract those eighty thousand varieties of conduct, the World-Honoured One expounded eighty thousand Dharma-skandhas, namely by expounding various gates of antidotes such as foulness, loving-kindness and compassion, conditioned arising, the notion of impermanence, emptiness, and mindfulness of breathing. This sequentially reveals that with regard to statements on skandhas and the like, not a single statement on skandhas and the like was expounded in vain without counteracting the diseased conduct of sentient beings." According to this text, the third explanation of the treatise is no different from the second explanation. However, "eighty thousand" is giving a round number; this is actually eighty-four thousand Dharma-skandhas. Master Paramārtha states: "The masters truly determine it thus: sentient beings have eighty thousand varieties of afflictive conduct, that is, distinctions of desire, hatred, delusion, conceits, and so forth. In order to counteract this conduct, the World-Honoured One correctly expounded eighty thousand Dharma-skandhas: because the afflictive conduct of sentient beings has eighty thousand \[varieties\], the Buddha expounded eighty thousand Dharma-gates to counteract sentient beings' eighty thousand afflictions. Determining the measure of the Dharma-gates by this principle is why it is called 'truly determining.'" The Sautrāntika also agrees with this explanation. Tradition says: Master Paramārtha explained: Dividing the ten anuśayas into ten, each has nine anuśayas as its preliminary application (prayoga); each having ten makes one hundred. Each of the hundred has an anterior division and a posterior division, which together with the root make three hundred. Leaving aside the root one hundred, within the anterior and posterior two hundred, each has nine anuśayas as prayoga, which combined with the root two hundred make two thousand; together with the root one hundred, they make two thousand one hundred. Furthermore, according to the five categories of excessive greed, excessive anger, discursive thought, foolishness, and attachment to self, each grade has two thousand one hundred, making ten thousand five hundred. What has already arisen is ten thousand five hundred, and what has not yet arisen is ten thousand five hundred, totaling twenty-one thousand. Furthermore, dividing them among four types of persons—those with the three poisons and those with equal parts—each has twenty-one thousand, combining to make eighty-four thousand. This explanation differs from the intent of the Nyāyānusāra. Checking Paramārtha's Commentary on the Abhidharmakośa, this text is absent. Furthermore, according to the Bhadrakalpika-sūtra, each of the three hundred and fifty cross-bearings has six pāramitās, multiplying to two thousand one hundred. Counteracting the four great elements and six decays, each has two thousand one hundred, making twenty-one thousand. Greed, anger, delusion, and equal parts each directly have twenty-one thousand, multiplying to make eighty-four thousand. This explanation differs from this treatise and the Nyāyānusāra. The Mahāprajñāpāramitopadeśa states: "Of greed, hatred, delusion, and equal parts, these four kinds of persons each have twenty-one thousand diseased courses of action, and each has eighty-four thousand Dharma-skandhas." As in the treatises cited above, because each individual Dharma-skandha has distinct and general \[meanings\], it differs from this. Question: For eighty thousand Dharma-skandhas, how many ten-thousands of kotis of verses are there in total? Answer: Methods of calculation here have upper, middle, and lower: in the lower method, one hundred thousand is a koṭi; in the middle, one million is a koṭi; in the upper, one hundred million is a koṭi. If following the Mahāprajñāpāramitopadeśa, ten million is a koṭi; if as in this land, one hundred thousand is a koṭi. One Dharma-skandha has six thousand verses; ten Dharma-skandhas have sixty thousand verses; one hundred Dharma-skandhas have six hundred thousand verses; one thousand Dharma-skandhas have six million verses; ten thousand Dharma-skandhas have sixty million verses. Thus, ten thousand Dharma-skandhas have six hundred koṭis of verses, and eighty thousand Dharma-skandhas have four thousand eight hundred koṭis of verses. Question: The Mahāprajñāpāramitopadeśa states that the Tripiṭaka has only three hundred thousand verses; why does this \[treatise\] state so many more? Answer: The Abhidharma is based on the time when the Buddha was present, when the Dharma had not yet perished, so it was vast. The Mahāprajñāpāramitopadeśa is based on the period after the Buddha's extinction, having perished along with persons, so it was small. Therefore, the Mahāprajñāpāramitopadeśa states that the root of the Buddha's sūtras is immeasurable. After the Buddha's nirvāṇa, various evil kings with wrong views appeared and burned sūtras, destroyed monasteries and stūpas, and harmed monks. Five hundred years later, during the impure semblance Dharma, arhats and bodhisattvas with supernormal powers were difficult to see; therefore, the profound sūtras were not all preserved in Jambudvīpa, and because practitioners and recipients were few, dragon-spirits carried them away. The Fu fazang \[yinyuan zhuan\] states: "After Śāṇakavāsin attained extinction, seventy-seven thousand Jātaka-sūtras, ten thousand Abhidharmas, and eighty thousand pure Vinayas all perished along with him." This is clear proof. The Vibhāṣā states: "Ghoṣaka explained: 505,550 verses is the measure of one Dharma-skandha." Calculating according to this explanation, the number of verses is even greater. The statement "eighty thousand Dharma-skandhas" is spoken only with reference to the Śrāvaka teachings; for Pratyekabuddhas and Bodhisattvas, they are even more numerous. The Bodhisattvapiṭaka-sūtra and Anantanirdeśa-sūtra state: "Śrāvakas have eighty thousand, Pratyekabuddhas have ninety thousand, and Bodhisattvas have ten koṭis." The Karuṇāpuṇḍarīka-sūtra states: "The Śrāvakas have eighty-four thousand Dharma-aggregates, Pratyekabuddhas have ninety thousand Dharma-aggregates, and the Mahāyāna Dharma-piṭaka has ten koṭis of Dharma-aggregates." The various explanations differ, but in reality the Dharma-skandhas are immeasurable; since each is based on one explanation, they do not contradict each other. Just as the Avataṃsaka explains the four noble truths differently according to spiritual capacity, there are one hundred thousand, and so on. > — English (machine translation) (machine translation) - [Previous: 1.344](https://indike.org/pramana/in.bauddha.taisho.1822.1.344) - [Next: 1.346](https://indike.org/pramana/in.bauddha.taisho.1822.1.346) - [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.1.345) — English, machine translation ## Linked texts (4) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.1.273) — Classical Chinese - [阿毘達磨俱舍釋論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-paramartha.1.213) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.3.36) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.3.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.1.345](https://indike.org/pramana/in.bauddha.taisho.1822.1.345) · Pramāṇa