[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) › 9.108 # 俱舍論疏 9.108 俱舍論疏 9.108 - **Language:** Classical Chinese ### [9.108](https://indike.org/pramana/in.bauddha.taisho.1822.9.108) 論「十二支位至說名遠續」，此釋第三說意。將釋說意，先明四緣起也。十二支無明等，時分位不同，所有五蘊即彼支攝，說名分位。即此分位緣起懸遠相續，無始已來相續不斷，謂有後報不定諸業，能遠招果是懸遠義。不攝生、現熟業，非是即次而續，故名遠也。《正理論》云「遠續緣起，謂前、後際有順後受及不定受業煩惱，故無始輪轉。如說有愛等，本際不可知。又應頌言『我昔與汝等，涉生死長途，由不能如實，見四聖諦故。』連縛緣起，取相隣接相繫不斷，名連縛緣起。」今詳遠續、連縛二種緣起別者，遠續唯隔越，連縛唯無間。遠續是異熟因，若兼無情亦遠同類因，若有情亦遍行因。連縛定非異熟因，通同類、遍行及能作，除相應，但有異熟因，異熟因非連縛故。相應、俱有非前後故，不名相續。 > The Śāstra states: "The states of the twelve factors... up to 'is called distant continuity'": this explains the third intended meaning of the teaching. Before explaining the intended meaning, it first clarifies the four \[types of\] conditioned arising. The states and phases of the twelve factors, ignorance and the rest, are not the same; all the five skandhas are subsumed within those factors, which is called 'situational' \[conditioned arising\]. This very situational conditioned arising continues distantly, continuing without interruption from beginningless time. That is to say, there are various karmas whose retribution is indefinite in later lives, which are capable of distantly bringing about results; this is the meaning of 'distant'. It does not include karmas to be experienced in the next life or in the present life, for they are not continued immediately next in succession; therefore it is called 'distant'. The Nyāyānusāra says: 'Distant conditioned arising means that in the prior and posterior limits there are karma and defilements to be experienced in subsequent lives and of indefinite experience, and thus there is beginningless transmigration. As is said: craving for existence and the like, their primordial limit cannot be known. Again, the verse says: "Formerly, together with you all, / I traveled the long road of birth-and-death, / because of being unable to see / the four noble truths in accordance with reality." Contiguous conditioned arising takes that which is closely adjacent and interconnected without break, and this is called contiguous conditioned arising.' Now, examining the difference between these two kinds of conditioned arising, distant continuity is solely separated by intervals, whereas contiguous continuity is solely immediate. Distant continuity is vipāka-hetu; if it includes non-sentient things, it is also a distant sabhāga-hetu; if it is sentient beings, it is also a sarvatraga-hetu. Contiguous continuity is definitely not a vipāka-hetu; it extends to sabhāga-hetu, sarvatraga-hetu, and kāraṇa-hetu, excluding saṃprayuktaka-hetu, having only vipāka-hetu \[as an exception\], because a vipāka-hetu is not contiguous. Saṃprayuktaka-hetu and sahabhū-hetu are not prior and posterior, so they are not called continuity. > — English (machine translation) (machine translation) - [Previous: 9.107](https://indike.org/pramana/in.bauddha.taisho.1822.9.107) - [Next: 9.109](https://indike.org/pramana/in.bauddha.taisho.1822.9.109) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1822.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.9.108) — English, machine translation ## Linked texts (3) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.9.111) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.66.9) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.27.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.9.108](https://indike.org/pramana/in.bauddha.taisho.1822.9.108) · Pramāṇa