[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) › 27.74 # 俱舍論疏 27.74 俱舍論疏 27.74 - **Language:** Classical Chinese ### [27.74](https://indike.org/pramana/in.bauddha.taisho.1822.27.74) 「論曰至生貪嗔等」，明聖人起無諍智意。《正理論》云「有阿羅漢，憶昔多生受雜類身，發自他惑，由斯相續受非愛果。便作是念：有煩惱身，緣之起惑尚招苦果，況離煩惱具勝德身。思已發生如是相智，由此方便令他有情不緣己身生貪，嗔等。此智但以俗智為性，緣他未來修斷惑故，非無漏智此行相轉。若無諍體是智所攝，如何說習無諍等持？此不相違，一相應品有多功德，隨說一故。如一山中有種種物，隨舉一種以標山名。理應無諍，是智所攝，護他相續當來惑生，巧便為先事方成故（已上論文）。」 > From the Śāstra's 'The treatise says' down to 'give rise to greed, hatred, and so forth': this clarifies the noble persons' intention in giving rise to the knowledge of non-contention. The Nyāyānusāra states: 'An arhat, recollecting having received various kinds of bodies over many past lifetimes and having provoked defilements in oneself and others, through this mental continuity experienced undesirable results. Thereupon he considers: "If defiled bodies, being the object of focus, still incur painful fruits when defilements arise, how much more so a body separated from defilement and endowed with superior virtues!" Having reflected thus, he generates knowledge of such a character, and through this skillful means causes other sentient beings not to give rise to greed, hatred, and so forth by taking his own body as an objective condition. This knowledge has conventional knowledge alone as its intrinsic nature; because it takes as its object the future cultivation-abandoned defilements of others, it is not an anāsrava knowledge operating with this aspect. If the essence of non-contention is subsumed under knowledge, how can one speak of cultivating the concentration of non-contention? There is no contradiction here: within a single associated category there are multiple virtues, and it is named according to any one of them. It is like a mountain containing various kinds of things, where one selects any single item to designate the name of the mountain. In principle, non-contention is subsumed under knowledge; it protects the mental continuum of others against the future arising of defilement, and only with skillful means preceding it can the matter be accomplished (the quotation from the treatise ends here).' > — English (machine translation) (machine translation) - [Previous: 27.73](https://indike.org/pramana/in.bauddha.taisho.1822.27.73) - [Next: 27.75](https://indike.org/pramana/in.bauddha.taisho.1822.27.75) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1822.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.27.74) — English, machine translation ## Linked texts (2) - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.75.24) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.37.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.27.74](https://indike.org/pramana/in.bauddha.taisho.1822.27.74) · Pramāṇa