[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) › 24.165 # 俱舍論疏 24.165 俱舍論疏 24.165 - **Language:** Classical Chinese ### [24.165](https://indike.org/pramana/in.bauddha.taisho.1822.24.165) 論「前不動種姓至或無學正見」，釋頌略不說無生智後起無學正見智也。《正理》、此論明無學故，說無漏智相生，不說生俗智也。理實亦容生其俗智，故《婆沙》一百二云「此中時愛心解脫阿羅漢，金剛喻定唯一剎那，盡智流注長時相續。從盡智出，或起無學正見、或起世俗心。不動心解脫阿羅漢，金剛喻定及盡智唯一剎那，無生智流注長時相續。從無生智出，或起無學正見、或起世俗心。一切阿羅漢皆修無學正見圓滿，而非一切皆現在前。」此與《正理》少異。《正理》云「無生智，或剎那、或相續，時解脫起，盡智亦爾。」述曰：《正理》剋實說，《婆沙》對前金剛喻定等說故，偏說相續不說剎那。 > The treatise says: 'Those of the former immovable lineage, up to: or the right view of an adept'—this explains that the verse abbreviates and does not mention that after the knowledge of non-arising, the right view of an adept arises. The Nyāyānusāra and this treatise, because they are explaining the adept, speak of the mutual arising of untainted knowledges and do not speak of generating mundane knowledge. In truth, it is also admissible that mundane knowledge arises; hence Vibhāṣā fascicle 102 states: 'Herein, for an arhat liberated by occasion (samayavimukta), the diamond-like samādhi (vajropamasamādhi) lasts for only one moment, and the stream of the knowledge of exhaustion continues for a long duration. Emerging from the knowledge of exhaustion, they either generate the right view of an adept or generate a conventional mind. For an arhat of immovable liberation (akopyavimukta), the diamond-like samādhi and the knowledge of exhaustion last for only one moment, and the stream of the knowledge of non-arising continues for a long duration. Emerging from the knowledge of non-arising, they either generate the right view of an adept or generate a conventional mind. All arhats cultivate the right view of an adept to perfection, but not all have it manifest in the present.' This differs slightly from the Nyāyānusāra. The Nyāyānusāra states: 'The knowledge of non-arising arises either for a moment or in succession; for those liberated by occasion, the knowledge of exhaustion is likewise.' The commentary remarks: The Nyāyānusāra speaks strictly of the actual fact; because the Vibhāṣā speaks in contrast to the preceding diamond-like samādhi and so on, it specifically speaks of succession and does not mention a single moment. > — English (machine translation) (machine translation) - [Previous: 24.164](https://indike.org/pramana/in.bauddha.taisho.1822.24.164) - [Next: 24.166](https://indike.org/pramana/in.bauddha.taisho.1822.24.166) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.1822.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.24.165) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.24.118) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.24.165](https://indike.org/pramana/in.bauddha.taisho.1822.24.165) · Pramāṇa