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# 俱舍論疏 8.81

俱舍論疏 8.81

- **Language:** Classical Chinese

### [8.81](https://indike.org/pramana/in.bauddha.taisho.1822.8.81)

論「然彼尊者至故作是言」，通釋第二經也。經說異熟起已名為地獄，是說異熟起已身中善、染、無記皆於爾時得地獄名，非說唯是異熟名為地獄。言「除五蘊彼那落迦不可得」者，非是說除異熟五蘊法外彼那落迦不可得也。此通說善、染、無記五蘊法外，別有能往諸趣實我補特伽羅不可得也，非遮異熟法外餘蘊故作是說（於中有廣破斥略而不述）。《正理》破意，若趣非唯異熟無記，因何要言異熟起已方名地獄？異熟起前亦有地獄業等名地獄故，故知唯是異熟無記。

> The commentary states: "However, that venerable one... therefore made this statement," resolving the explanation of the second sūtra. When the sūtra states that once maturation has arisen one is called a hell \[being\], this means that once maturation has arisen, the wholesome, defiled, and neutral \[dharmas\] in the body all obtain the name 'hell' at that time; it does not mean that only maturation is called a hell. As for the statement, "Apart from the five aggregates, that naraka is not to be found," it does not mean that apart from the five aggregates that are maturation, that naraka is not to be found. This comprehensively means that apart from the five aggregates—wholesome, defiled, and neutral—no real self or pudgala capable of going to the various destinies can be found; it was not stated in order to exclude the remaining aggregates outside of maturation dharmas (therein are extensive refutations, which are omitted and not recounted). The thrust of the \*Nyāyānusāra\*'s refutation is: if a destiny were not solely indeterminate maturation, why must it be said that only once maturation has arisen is one called a hell \[being\]? Since prior to the arising of maturation there is also hell karma and so forth, they would be called hell; therefore one knows it is solely indeterminate maturation.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.8.81) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1822.8.81](https://indike.org/pramana/in.bauddha.taisho.1822.8.81) · Pramāṇa
