[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) › 28.81 # 俱舍論疏 28.81 俱舍論疏 28.81 - **Language:** Classical Chinese ### [28.81](https://indike.org/pramana/in.bauddha.taisho.1822.28.81) 論「不爾云何至建立三名」，答。前三無色從加行為名，於加行位勝解思惟虛空等故，名空無邊等。至成滿位，亦緣餘法。故《正理》云「謂若有法雖與色俱，而其自體不依屬色，諸有於色求出離者，必應最初思惟彼法。謂虛空體雖與色俱，而待色無方得顯了，外法所攝其相無邊。思惟彼時，易能離色，故加行位思惟虛空，成時隨應亦緣餘法，但從加行建立此名。謂於純淨六種識身能了別中，善取相已安住勝解，由假想力思惟觀察無邊識相。由此加行為先所成，隨其所應亦緣餘法，但從加行建立此名。謂見無邊行相麁動，為欲厭捨起此加行，是故此處名最勝捨。以於此中不復樂作無邊行相，心於所緣捨諸所有，寂然而住（已上論文）。」 > The Śāstra says: "Not so; how then... \[establishing the three names\]," which answers. The first three formless attainments take their names from their preliminary application (prayoga); because in the preparatory stage one contemplates space, etc., with resolve (adhimukti), they are called infinite space, etc. When the stage of completion is reached, one also takes other phenomena as cognitive objects. Thus the Nyāyānusāra says: "If there is a dharma that, though accompanied by form, does not in its own essence depend on form, those seeking departure from form must first contemplate that dharma. That is, although the essence of space is accompanied by form, it becomes apparent only depending on the absence of form; it is subsumed under external dharmas and its aspect is infinite. When contemplating it, one can easily leave form behind; therefore, in the preparatory stage one contemplates space, and upon completion one also takes other dharmas as objects as appropriate, establishing this name solely from the preliminary application. That is to say, among the capacities of discernment of the six entirely pure consciousness-aggregates, having properly grasped the signs, one abides in resolute faith, and by the power of conceptual representation one contemplates and observes the infinite aspect of consciousness. Because this preliminary application is what first accomplishes it, one also takes other dharmas as objects as appropriate, establishing this name solely from the preliminary application. That is, seeing the aspect of infinity to be gross and agitated, in order to cultivate revulsion and abandonment one initiates this preliminary application; hence this state is called supreme abandonment. Because here one no longer delights in producing the aspect of infinity, the mind abandons all possessions with respect to the cognitive object and abides in stillness (the above is from the treatise)." > — English (machine translation) (machine translation) - [Previous: 28.80](https://indike.org/pramana/in.bauddha.taisho.1822.28.80) - [Next: 28.82](https://indike.org/pramana/in.bauddha.taisho.1822.28.82) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.1822.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.28.81) — English, machine translation ## Linked texts (3) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.28.58) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.77.8) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.38.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.28.81](https://indike.org/pramana/in.bauddha.taisho.1822.28.81) · Pramāṇa