[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) › 23.46 # 俱舍論疏 23.46 俱舍論疏 23.46 - **Language:** Classical Chinese ### [23.46](https://indike.org/pramana/in.bauddha.taisho.1822.23.46) 論「謂瑜伽師至名中忍位」，釋。漸減行及減所緣，至唯緣欲苦諦一行二剎那前，名中品忍。准此論云「於色、無色對治道等，一一聖諦行相、所緣漸減漸略。」故知下忍緣上、下八諦各具四行相，減色、無色道聖諦下一行已去，名為中忍。減道行盡，名減所緣。次減欲界道下行已，乃至欲界苦下三行各減行、所緣已，唯一行二念，名為中忍。《婆沙》第五云「復次以忍位中，或時以十二行相觀察聖諦，或時以八行相觀察聖諦，或時以四行相觀察聖諦（解云：或時十二行者，除道諦四行。或時八行者，除滅、道各四行。或時四行相者，除滅、道、集各四行相。又釋：或時十二行者，四諦各除一行。或時八行者，四諦各除二行。或時四行者，四諦各除三行。准七處善第二遍觀色等除道，以此文證，前解為勝。若依後釋，即無文證。准《正理》文，七處善在總相念前。准婆沙一師云：在見、修道。又《婆沙》云：七處善觀色有四智，法類苦俗。又准《婆沙》，有漏智觀諦總名俗智，無漏智觀諦名苦、集等。准上文，諦七處善通有漏、無漏也）。」《婆沙》一百九十云「問：何等補特伽羅依空行入見道？何等補特伽羅依無願入見道？答：若見行者依空行入；若愛行者依無願入，唯除菩薩，雖是愛行而依空入（解云：見行著我，故依空入。愛行人著有，故依苦、無常入也。菩薩悲心多故名為愛行、為化眾生不厭有也）。又見行人有其二種：著我見者，依非我行入；我所見者，依空行相入。諸愛行人亦有二種，我慢增者，依非常行入；懈怠增者，依苦行相入（解云：別知身無常，不自恃起慢。若知其苦相，精進求出也）。」西方德光論師解減行云：「上下八諦各四行相，如名次第擬儀相當皆相繫屬。如於後時應以欲界苦諦下無常行相入見道者，於自諦下從後向前，先除非我、次空、後苦。若以苦行擬入見道，先除非我、次空、後無常。若以空行擬入見道、先除非我、次苦、後無常。若以非我擬入見道、先除空、次苦、後無常。除欲苦諦四行既爾，除上道諦四行亦然。」餘准此例，恐繁不具。德光所解事太繁雜，既無論文，何理知定相繫屬耶？如我見增者，為治我故起非我行者，何別理於滅等下偏起離等行，先觀滅等諦耶？今為一釋：從聞、思觀四諦時，於一一諦皆具四行，如名次第於上道諦等，後起者先滅、先起者後減。我見增者偏起非我，自餘三行隨次而減。中、上忍及第一法同此一行，即以此行入於見道。於理無違。 > The Śāstra says: "Namely, the yogin... is called the stage of intermediate acceptance (kṣānti)." Explanation: Progressively reducing aspects (ākāra) and reducing objects of cognition (ālambana), down to the point before two moments of just one aspect contemplating the suffering of the desire realm, is called the intermediate stage of acceptance. According to this Śāstra, it states: "With respect to the antidotal path of the form and formless realms, etc., the aspects and objects of each noble truth are progressively reduced and condensed." Thus we know that lower acceptance takes the eight truths of the upper and lower realms as objects, completely possessing four aspects each; once one aspect under the noble truth of the path of the form and formless realms is eliminated onward, it is called intermediate acceptance. When the aspects of the path are completely eliminated, it is called reducing the object. Next, after reducing the aspects under the path of the desire realm, down to having reduced the aspects and objects of the three aspects under suffering of the desire realm each, there remain only two moments of a single aspect, which is called intermediate acceptance. Fascicle five of the Vibhāṣā says: "Furthermore, because during the stage of acceptance, at certain times one contemplates the noble truths with twelve aspects, at certain times one contemplates the noble truths with eight aspects, and at certain times one contemplates the noble truths with four aspects. (Explanation: At times twelve aspects means removing the four aspects of the truth of the path. At times eight aspects means removing the four aspects each of cessation and the path. At times four aspects means removing the four aspects each of cessation, the path, and origination. Another explanation: At times twelve aspects means removing one aspect from each of the four truths. At times eight aspects means removing two aspects from each of the four truths. At times four aspects means removing three aspects from each of the four truths. According to the second contemplation of form, etc., in the seven stations of the skilled, the path is excluded; based on this textual evidence, the former explanation is superior. If one relies on the latter explanation, there is no textual evidence. According to the text of the Nyāyānusāra, the seven stations of the skilled are prior to the general-characteristic smṛtyupasthāna. According to one master of the Vibhāṣā: they are in the path of seeing and the path of cultivation. Furthermore, the Vibhāṣā says: In the seven stations of the skilled, contemplating form involves four knowledges: dharma\[-knowledge\], subsequent\[-knowledge\], \[knowledge of\] suffering, and conventional \[knowledge\]. Furthermore, according to the Vibhāṣā, defiled knowledge contemplating the truths is generally called conventional knowledge, while undefiled knowledge contemplating the truths is called \[knowledge of\] suffering, origination, etc. According to the above text, the seven stations of the skilled for the truths apply to both defiled and undefiled)." Fascicle one hundred and ninety of the Vibhāṣā says: "Question: Which pudgala enters the path of seeing relying on the aspect of emptiness (śūnyatā)? Which pudgala enters the path of seeing relying on the wishless (apraṇihita)? Answer: If one is a practitioner inclined to views (dṛṣṭicarita), they enter relying on the aspect of emptiness; if one is a practitioner inclined to craving (tṛṣṇācarita), they enter relying on the wishless—with the sole exception of the bodhisattva, who, although inclined to craving, enters relying on emptiness. (Explanation: Practitioners inclined to views cling to a self, hence they enter relying on emptiness. Practitioners inclined to craving cling to existence, hence they enter relying on suffering and impermanence. Bodhisattvas have abundant compassion, hence they are called inclined to craving; in order to transform sentient beings, they do not loathe existence). Furthermore, practitioners inclined to views are of two kinds: those who cling to the view of self enter relying on the aspect of non-self; those who cling to the view of what belongs to self enter relying on the aspect of emptiness. Practitioners inclined to craving are also of two kinds: for those in whom self-pride is predominant, they enter relying on the aspect of impermanence; for those in whom indolence is predominant, they enter relying on the aspect of suffering. (Explanation: When one distinctively knows that the body is impermanent, one does not rely on oneself to generate pride. If one knows its aspect of suffering, one strives vigorously to seek escape)." Master Guṇaprabha of the Western Region, explaining the reduction of aspects, says: "The four aspects each of the eight truths, upper and lower, correspond symmetrically and are mutually bound according to their nominal sequence. For instance, if one later is to enter the path of seeing through the aspect of impermanence under the truth of suffering of the desire realm, then within its own truth, proceeding from the last toward the front, one first eliminates non-self, next emptiness, and then suffering. If one aims to enter the path of seeing through the aspect of suffering, one first eliminates non-self, next emptiness, and then impermanence. If one aims to enter the path of seeing through the aspect of emptiness, one first eliminates non-self, next suffering, and then impermanence. If one aims to enter the path of seeing through the aspect of non-self, one first eliminates emptiness, next suffering, and then impermanence. Just as it is for eliminating the four aspects of the suffering of desire, so it is also for eliminating the four aspects of the upper path." The rest follow this example; fearing prolixity, I will not detail them. What Guṇaprabha explains is overly intricate; since there is no textual basis, by what reason does one know they are definitively bound to each other? For example, if someone in whom the view of self is predominant generates the aspect of non-self to counteract the self, by what distinct reason would they preferentially generate the aspect of detachment, etc., under cessation, etc., and first contemplate the truth of cessation, etc.? Now I propose an explanation: From hearing and reflection when contemplating the four truths, every single truth possesses all four aspects; according to the nominal sequence, with respect to the upper path, etc., that which arises later ceases first, and that which arises first is reduced later. For one in whom the view of self is predominant, they preferentially generate non-self, and the remaining three aspects are reduced in sequence. Intermediate acceptance, higher acceptance, and the supreme mundane dharmas are identical in this single aspect, and it is precisely with this aspect that one enters the path of seeing. There is no contradiction with reason. > — English (machine translation) (machine translation) - [Previous: 23.45](https://indike.org/pramana/in.bauddha.taisho.1822.23.45) - [Next: 23.47](https://indike.org/pramana/in.bauddha.taisho.1822.23.47) - [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.23.46) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.23.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.23.46](https://indike.org/pramana/in.bauddha.taisho.1822.23.46) · Pramāṇa