[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) › 23.28 # 俱舍論疏 23.28 俱舍論疏 23.28 - **Language:** Classical Chinese ### [23.28](https://indike.org/pramana/in.bauddha.taisho.1822.23.28) 「論曰至苦空非我」，此即釋也。《正理論》云「雜緣法念住總有四種，二、三、四、五蘊，為境別故，唯總緣五名此所修。彼居此中修四行相，總觀一切身、受、心、法，所謂非常、苦、空、非我。然於修習此念住時，有餘善根能為方便，彼應次第修令現前。謂彼已熟修雜緣法念住，將欲修習此念住時，先應總緣修無我行、次觀生滅、次觀緣起，以觀行者先觀諸行從因生滅，便於因果相屬觀門易趣入故。或有欲令先觀緣起，此後引起緣三義觀。此觀無間修七處善，於七處善得善巧故，能於先來諸所見境，立因果諦次第觀察。如是熟修智及定已，便能安立順現觀諦。謂欲、上界苦等各別，於如是八隨次第觀，修未曾修十六行相。彼由聞慧於八諦中初起如斯十六行觀，如隔薄絹覩見眾色，齊此名為聞慧圓滿。思所成慧准此應說。次於生死深生厭患，欣樂涅槃寂靜功德，此後多引厭觀現前，方便勤修漸增漸勝，引起如是能順決擇思所成攝最勝善根，即所修總緣共相法念住（准上論文，即是三義七處等後，起總相念住入煖法也。三義觀者，即蘊、處、界三科義也。七處善者，如實知色苦、色集、色滅趣、色滅行、色味、色患及色出離，如實知受、想、行、識七亦爾。如實知色是四智，知謂法類智。世智苦智。問：何故七處善中再說前三？一說道諦，復次三諦有邊故再說，道諦無邊故不再說。復次前四處善說見道位，見道必具觀四諦故，故具說四。後三處善說修道位，修道位中所修聖道即是道諦，未必具觀四聖諦故，但說於三）。」《婆沙》第二云「若順次第說功德者，此中應先說不淨觀或息念等，次說念住，次三義觀，次七處善，次說煖法，次說頂法（准此論文，即念住後起三義觀及七處善而入煖也）。」今詳《婆沙》與《正理論》此論別者，入行次第，五停心後、別緣念住後，起總緣入於煖法；於此中間修三義觀及七處善兼緣起等；將入煖時從總念入。《婆沙》以念處重故，舉先念處不舉後也；此論略故不述中間；《正理》少具兼說三位。故此三論，義不相違。 > \[On\] "The treatise says... suffering, emptiness, and non-self", this is the explanation. The Nyāyānusāra says: "Mixed-object applications of mindfulness on dharmas are of four kinds in all, because two, three, four, and five aggregates constitute distinct objects; only that which universally takes the five \[aggregates\] as its object is what is cultivated here. Dwelling in this, one cultivates the four aspects, universally contemplating all bodies, sensations, minds, and dharmas—namely, as impermanent, suffering, empty, and non-self. Yet when cultivating this application of mindfulness, there are other roots of good that can serve as preliminary practice; one should cultivate them in sequence to bring them to present realization. That is, when one has cultivated to maturity the mixed-object application of mindfulness on dharmas and wishes to cultivate this \[further\] application of mindfulness, one should first universally take \[them\] as object and cultivate the practice of non-self; next contemplate arising and cessation; next contemplate dependent origination; because when a practitioner of contemplation first contemplates that conditioned phenomena arise and cease from causes, it is easy to enter the gateway of contemplation on the mutual connection of cause and effect. Or some maintain that one should first contemplate dependent origination, and thereafter give rise to the contemplation on the three topics. Immediately following this contemplation, one cultivates the seven skills; because one has attained skillfulness in the seven skills, one is able to establish the truths of cause and effect and observe them sequentially with respect to the objects previously seen. Having cultivated to maturity wisdom and concentration in this way, one is then able to establish the truths that conform to direct realization. That is, the suffering and so forth of the desire realm and higher realms are distinct; one contemplates them in sequence across these eight, cultivating the sixteen aspects never cultivated before. When, by means of wisdom arisen from hearing, one first gives rise to this contemplation of the sixteen aspects regarding the eight truths, it is like seeing various colors through sheer silk; up to this point is called the fulfillment of wisdom arisen from hearing. Wisdom arisen from reflection should be explained by analogy to this. Next, one gives rise to deep disgust and weariness toward saṃsāra, delights in the calm virtue of nirvāṇa, and thereafter frequently brings forward the contemplation of weariness; diligently cultivating preliminaries, increasing gradually and growing superior, one brings forth this most supreme root of good subsumed under wisdom arisen from reflection that conforms to the penetration \[of the truths\]—that is, the cultivated application of mindfulness on dharmas that universally takes the common characteristics as its object. (According to the text of the treatise above, this means that following the three topics, the seven skills, and so on, one gives rise to the application of mindfulness on the general characteristics and enters the stage of Heat. The contemplation on the three topics refers to the topics of the three categories: aggregates, bases, and elements. The seven skills are: knowing truly form as suffering, the origination of form, the cessation of form, the path leading to the cessation of form, the gratification of form, the peril of form, and the escape from form; and knowing truly sensation, perception, formations, and consciousness in seven \[ways\] likewise. Truly knowing form constitutes the four knowledges; 'knowing' refers to the dharma knowledge, subsequent knowledge, conventional knowledge, and knowledge of suffering. Question: Why in the seven skills are the first three repeated? One \[explanation\] is that the truth of the path is stated, and furthermore the \[other\] three truths have limits and therefore are stated again, while the truth of the path is limitless and therefore not stated again. Furthermore, the first four skills speak of the stage of the path of seeing, and because the path of seeing must fully contemplate the four truths, all four are stated. The latter three skills speak of the stage of the path of cultivation; the noble path cultivated in the stage of the path of cultivation is itself the truth of the path, and because one does not necessarily fully contemplate the four noble truths, only three are stated.)" The Vibhāṣā, fascicle two, says: "If merits are stated in sequential order, here one should first teach the contemplation of impurity or mindfulness of breathing, next teach the applications of mindfulness, next the contemplation on the three topics, next the seven skills, next teach Heat, and next teach Summits. (According to this text, following the applications of mindfulness, one gives rise to the contemplation on the three topics and the seven skills, and enters Heat.)" Now examining the differences between the Vibhāṣā, the Nyāyānusāra, and this treatise: regarding the sequential order of entering practice, after the five methods for stilling the mind and after the separate-object applications of mindfulness, one gives rise to the general-object \[application\] and enters the stage of Heat; in between these, one cultivates the contemplation on the three topics, the seven skills, and dependent origination; when about to enter Heat, one enters from the general application \[of mindfulness\]. Because the Vibhāṣā regards the applications of mindfulness as significant, it adduces the earlier applications of mindfulness and does not adduce the later; this treatise is brief, and therefore does not recount the intermediate stages; the Nyāyānusāra is somewhat more complete, teaching all three stages. Therefore, the meanings of these three treatises are not mutually contradictory. > — English (machine translation) (machine translation) - [Previous: 23.27](https://indike.org/pramana/in.bauddha.taisho.1822.23.27) - [Next: 23.29](https://indike.org/pramana/in.bauddha.taisho.1822.23.29) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1822.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.23.28) — English, machine translation ## Linked texts (1) - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.30.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.23.28](https://indike.org/pramana/in.bauddha.taisho.1822.23.28) · Pramāṇa