[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) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 29.9 # 俱舍論頌疏論本 29.9 俱舍論頌疏論本 29.9 - **Language:** Classical Chinese ### [29.9](https://indike.org/pramana/in.bauddha.taisho.1823.29.9) 不能斷諸惑者，此四無量不能斷惑，謂有三義：一、謂有漏根本靜慮攝故（前文已釋根本不斷惑耳也）。第二、勝解作意相應起故，斷惑要須真實作意，此既勝解，故不能斷。三、遍緣一切有情境故，斷惑要須緣法作意，此緣有情，故不斷惑。前文說此治四障者，約加行位制伏瞋等，或此能令斷已更遠，故前說此能治四障；若依根本，四種無量實不斷惑。問：「初習業位云何修慈等？」答：「謂先思惟自所受樂，便作此念，願諸有情一切等受如是快樂。若彼本來煩惱增盛，不能如是平等運心，應於有情分為三品：所謂親友、處中、怨讐。親復分三，謂上、中、下：上親友者，謂生法身；中親友者，謂財法交；下親友者，謂唯財交。處中為一。怨復分三：上怨讐者，謂奪名譽、命及親友；中怨讐者，謂奪己身命緣資具；下怨讐者，謂奪親友命緣資具。總成七品。分別品已，先於上親發起真誠，與樂勝解。此願成已，於中、下親亦漸次修如是勝解。於親三品得平等已，次於處中，下、中、上怨，亦漸次修如是勝解。由數習力，能於上怨起與樂願。與上親等修此勝解既得無退，次於所緣漸修令廣，謂漸運想，思惟一邑、一國、一方、一切世界，與樂遍滿，是為修習慈無量成。修悲法者，謂觀有情沒眾苦海，便願令彼皆得解脫。修喜法者，謂想有情得樂離苦，便深喜慰實為樂哉。修捨最初從處中起，漸次乃至能於上親起平等心，與處中等。」 > "They cannot abandon the afflictions": these four immeasurables cannot abandon defilements for three reasons. First, because they are subsumed under the fundamental dhyānas with outflows (the earlier text has already explained that the fundamental dhyānas do not abandon defilements). Second, because they arise in association with attention born of resolve (adhimokṣamanaskāra); to abandon defilements necessarily requires attention to reality, but since these are based on resolve, they cannot abandon them. Third, because their object encompasses all sentient beings universally; abandoning defilements necessarily requires attention directed toward phenomena, but since these take sentient beings as their object, they do not abandon defilements. The earlier statement that these serve as antidotes to four hindrances was made in reference to subduing malice and the like at the preparatory stage, or because they can cause what has already been abandoned to become even further removed; hence it was previously said that they act as antidotes to the four hindrances. If based on the fundamental absorption, the four immeasurables do not truly abandon defilements. Question: "How does a beginner cultivate loving-kindness and the others?" Answer: "First, reflecting on the pleasure one has experienced oneself, one forms this thought: 'May all sentient beings equally experience such happiness.' If that person originally had flourishing afflictions and cannot extend their mind equanimously in this way, they should divide sentient beings into three classes: friends, neutral persons, and enemies. Friends are further divided into three: superior, middling, and inferior. Superior friends are those who give birth to one's physical or Dharma body; middling friends are those with whom one exchanges material wealth and Dharma; inferior friends are those with whom one exchanges only material wealth. Neutral persons form a single class. Enemies are also divided into three: superior enemies are those who take away one's reputation, life, or close kin; middling enemies are those who deprive one of the requisites sustaining one's own life; inferior enemies are those who deprive one's kin of the requisites sustaining life. Together these form seven classes. Having differentiated the classes, one first arouses a sincere resolve to give happiness to superior friends. Once this wish is established, one gradually cultivates the same resolve toward middling and inferior friends. Having attained equanimity toward the three classes of friends, next one gradually cultivates the same resolve toward neutral persons, and then toward inferior, middling, and superior enemies. Through the power of repeated practice, one becomes able to give rise to the wish to grant happiness to superior enemies. Once this resolve has been cultivated to be equal toward \[superior enemies\] and superior friends without regression, one then gradually expands the object: gradually extending the contemplation, one thinks of one village, one country, one direction, and all worlds, pervading them with the bestowal of happiness. This is the completion of the cultivation of the immeasurable of loving-kindness. As for the method of cultivating compassion, one observes sentient beings submerged in the ocean of suffering, and wishes that they all attain liberation. As for the method of cultivating appreciative joy, one contemplates sentient beings obtaining happiness and being freed from suffering, and feels deep joy and comfort, thinking, 'How pleasant indeed!' As for the cultivation of equanimity, it begins first with neutral persons, and gradually progresses until one can arouse an equanimous mind toward superior friends, equal to that toward neutral persons." > — English (machine translation) (machine translation) - [Previous: 29.8](https://indike.org/pramana/in.bauddha.taisho.1823.29.8) - [Next: 29.10](https://indike.org/pramana/in.bauddha.taisho.1823.29.10) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1823.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.29.9) — English, machine translation ## Linked texts (2) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.29.30) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.29.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.29.9](https://indike.org/pramana/in.bauddha.taisho.1823.29.9) · Pramāṇa