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# 俱舍論疏 24.53

俱舍論疏 24.53

- **Language:** Classical Chinese

### [24.53](https://indike.org/pramana/in.bauddha.taisho.1822.24.53)

論「此三一一至成三九別」，此明三九三也。中般分三，由根、惑別。其業是同，無生有起故。生般三種亦由根惑有三，不由業也，同有起、生、業故。後三具由惑，業，根也。根、惑可知。業有三者、全超唯有順後受業一生、半超有順後業次多、一切處沒順後受業最多、故言亦由順後受業有差別故分成三種。下結可知。

> On the treatise passage, "Each one of these three... forming the distinction of three into nine": This clarifies the three-into-nine tripartite divisions. Dividing those who attain parinirvāṇa in the intermediate state into three is due to distinctions in faculties and afflictions. Their karma is the same, having an initiated existence without a produced existence. The three kinds of parinirvāṇa upon rebirth also have three forms due to faculties and afflictions, not due to karma, because they identically possess karma that initiates and produces. The latter three completely depend on afflictions, karma, and faculties. Faculties and afflictions are understood. Karma being threefold: the complete traverser has only karma to be experienced in subsequent lives for one birth; the intermediate traverser has karma to be experienced in subsequent lives to a moderately greater extent; the one who passes away in all places has karma to be experienced in subsequent lives to the greatest extent. Therefore, it is said that they are also divided into three kinds due to distinctions in karma to be experienced in subsequent lives. The concluding summary below is understood.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.24.53) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1822.24.53](https://indike.org/pramana/in.bauddha.taisho.1822.24.53) · Pramāṇa
