[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) › 3.16 # 俱舍論頌疏論本 3.16 俱舍論頌疏論本 3.16 - **Language:** Classical Chinese ### [3.16](https://indike.org/pramana/in.bauddha.taisho.1823.3.16) 三無漏根於得後後道、涅槃等有增上者，言亦爾者，類顯一一各能為根。謂未知當知根，於得已知根道有增上用。未知根是見道，已知根是修道。見道引修道故，於已知根增上也。已知根於得具知根道有增上用，謂已知根是修道，具知根是無學道，謂從修道引無學道故，已知根於具知根有增上用也。具知根於得涅槃有增上用，由具知根心得解脫。心若解脫，方證涅槃，故於涅槃有增上用。故論云：「非心未解脫，能得涅槃故。」頌曰後後者，已知根是未知根後，具知根是已知根後，故言後後。等言復顯更有異說。有說未知當知根於見所斷煩惱滅中有增上用，已知根於修所斷煩惱滅中有增上用，具知根於現法樂住有增上用，由此具知根能領受解脫身中喜樂事業故。 > The three untainted indriyas are predominant in attaining subsequent paths, nirvāṇa, and so forth: saying 'are also like this' shows analogously that each and every one can serve as an indriya. That is, the anājñātamājñāsyāmīndriya has a predominant function in attaining the path of the ājñendriya. The anājñātamājñāsyāmīndriya is the path of seeing; the ājñendriya is the path of cultivation. Because the path of seeing leads to the path of cultivation, it is predominant over the ājñendriya. The ājñendriya has a predominant function in attaining the path of the ājñātāvīndriya: the ājñendriya is the path of cultivation, and the ājñātāvīndriya is the path of no-more-learning; because from the path of cultivation one is led to the path of no-more-learning, the ājñendriya has a predominant function over the ājñātāvīndriya. The ājñātāvīndriya has a predominant function in attaining nirvāṇa: through the ājñātāvīndriya, the mind attains liberation. Only when the mind is liberated does one realize nirvāṇa; hence it has a predominant function over nirvāṇa. Thus the śāstra states: 'It is not the case that an unliberated mind can attain nirvāṇa.' The verse says 'subsequent' because the ājñendriya is subsequent to the anājñātamājñāsyāmīndriya, and the ājñātāvīndriya is subsequent to the ājñendriya; hence it says 'subsequent'. The word 'and so forth' further indicates that there are other explanations. Some say that the anājñātamājñāsyāmīndriya has a predominant function in the cessation of defilements abandoned by seeing; the ājñendriya has a predominant function in the cessation of defilements abandoned by cultivation; and the ājñātāvīndriya has a predominant function in dwelling happily in the present life, because through this ājñātāvīndriya one can experience joyful and happy activities within the liberated body. > — English (machine translation) (machine translation) - [Previous: 3.15](https://indike.org/pramana/in.bauddha.taisho.1823.3.15) - [Next: 3.17](https://indike.org/pramana/in.bauddha.taisho.1823.3.17) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1823.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.3.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.3.16](https://indike.org/pramana/in.bauddha.taisho.1823.3.16) · Pramāṇa