[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) › 18.45 # 俱舍論疏 18.45 俱舍論疏 18.45 - **Language:** Classical Chinese ### [18.45](https://indike.org/pramana/in.bauddha.taisho.1822.18.45) 「論曰至與彼定相違故」，若作逆加行必定成者，中間決定無離染得果，定生地獄故。餘殺等加行中間，若聖道生、業道不起，轉作聖人相續，定不合成殺業等故。准此，或容彼命雖斷，業道不成；或由道力令命不斷。《正理》四十三云「然我所宗，無間加行總說有二：一近、二遠。於中近者不可轉故，本論依之而興問答。謂有於母起害加行，纔擊無間母命未終，或母力強反害其子，或為王等捦捉而殺，或子壽盡自致命終，本論依斯作如是說（頗有未害生殺生未滅，此業異熟定生地獄耶？曰：有。如作無間業加行位命終）。於中遠者，由尚未至不可轉位，容有可轉。若不爾者，世尊應說無間加行亦無間罪。譬喻者言：五無間業尚有可轉，況彼加行。」乃至廣說。 > "The Śāstra says... because it is definitely incompatible with that": If one undertakes a preliminary effort for an anantarya that will definitely be completed, in the interim there is definitely no detachment from desire or attainment of fruition, because one is definitely destined to be born in hell. In the interim of the preliminary efforts for other \[acts of\] killing and so forth, if the noble path arises, the karmapatha does not occur; because the continuum has transformed into that of a noble person, it definitely cannot be conjoined with the karma of killing and so forth. According to this, it may either be that although their life is severed, the karmapatha is not completed; or by the power of the path, their life is prevented from being severed. Fascicle 43 of the Nyāyānusāra says: "However, according to our school, preliminary efforts for an anantarya are generally explained as of two kinds: first, proximate; second, remote. Among these, because the proximate cannot be reversed, the root treatise poses questions and answers based on it. That is, someone initiates a preliminary effort to kill their mother, and immediately after the strike the mother's life has not yet ended, or the mother's strength is greater and she kills her son in return, or he is seized and killed by the king or others, or the son's lifespan ends and he dies naturally—the root treatise makes such a statement based on this (Is there a case where without yet having killed a being, killing has not ceased, yet the vipāka of this karma definitely leads to birth in hell? Answer: Yes. As when one's life ends at the stage of the preliminary effort for an anantarya karma). As for the remote among them, because it has not yet reached the irreversible stage, it can be reversed. If it were not so, the World-Honoured One would have said that the preliminary effort for an anantarya is also an anantarya offense. The Dārṣṭāntikas say: even the five anantarya karmas can still be reversed, how much more so their preliminary efforts!" and so on at length. > — English (machine translation) (machine translation) - [Previous: 18.44](https://indike.org/pramana/in.bauddha.taisho.1822.18.44) - [Next: 18.46](https://indike.org/pramana/in.bauddha.taisho.1822.18.46) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1822.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.18.45) — English, machine translation ## Linked texts (3) - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.43.42) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.18.20) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.23.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.18.45](https://indike.org/pramana/in.bauddha.taisho.1822.18.45) · Pramāṇa