[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) › 4.75 # 俱舍論頌疏論本 4.75 俱舍論頌疏論本 4.75 - **Language:** Classical Chinese ### [4.75](https://indike.org/pramana/in.bauddha.taisho.1823.4.75) 得非得唯於自相續二滅者，釋得、非得所依也。自相續者，自即簡他也。相續是身，簡非相續。非相續者，非情是也。唯於自身有得、非得。故論云：「非他相續，無有成就他身法故。非非相續，無有成就非情法故。」言二滅者，擇滅、非擇滅也。無為法中，唯於二滅有得、非得，謂若修道證擇滅時，擇滅上有得也。不證時，擇滅上有非得也。緣闕位中得非擇滅，故非擇滅上有得也。緣會時不得非擇滅，即非擇滅上有非得也，故於二滅有得、非得。論云：「一切有情無不成就非擇滅者（皆有緣闕），除初剎那，具縛聖者及餘一切具縛異生，諸餘有情皆成擇滅（初剎那聖者，苦法忍是也。煩惱未斷，名具縛聖。此聖者無擇滅也。諸餘有情者，一切聖人也）。決定無有成就虛空，故於虛空不言有得。以得無故，非得亦無。宗明得、非得相翻而立故（已上論文）。」 > "Acquisition and non-acquisition apply only to one's own continuum and to the two cessations" explains the support of acquisition and non-acquisition. "One's own continuum": "own" excludes others. "Continuum" is the bodily continuum, excluding non-continua. Non-continua are inanimate things. Acquisition and non-acquisition exist only regarding one's own body. Therefore the Śāstra says: "Not in another's continuum, because there is no possession of factors of another's body; not in non-continua, because there is no possession of inanimate factors." As for "the two cessations," they are analytical cessation (pratisaṃkhyā-nirodha) and non-analytical cessation (apratisaṃkhyā-nirodha). Among unconditioned dharmas, acquisition and non-acquisition apply only to the two cessations: when one cultivates the path and realizes analytical cessation, there is acquisition upon analytical cessation; when one does not realize it, there is non-acquisition upon analytical cessation. In a state where conditions are deficient, one acquires non-analytical cessation, so there is acquisition upon non-analytical cessation; when conditions assemble, one does not acquire non-analytical cessation, so there is non-acquisition upon non-analytical cessation. Thus, there are acquisition and non-acquisition regarding the two cessations. The Śāstra says: "There are no sentient beings who do not possess non-analytical cessation (for all have deficiencies of conditions). Except for the first moment of an ārya who is fully bound, and all other fully bound ordinary worldlings, all other sentient beings possess analytical cessation (the ārya in the first moment is the patience with the dharma of suffering; defilements not yet having been severed, he is called a fully bound ārya; this ārya has no analytical cessation; 'all other sentient beings' refers to all āryas). Definitely none possess space (ākāśa), therefore one does not speak of having acquisition regarding space. Because acquisition is absent, non-acquisition is also absent; for the school establishes acquisition and non-acquisition as inverse counterparts to each other (above is the text of the Śāstra)." > — English (machine translation) (machine translation) - [Previous: 4.74](https://indike.org/pramana/in.bauddha.taisho.1823.4.74) - [Next: 4.76](https://indike.org/pramana/in.bauddha.taisho.1823.4.76) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1823.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.4.75) — English, machine translation ## Linked texts (4) - [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833.2.306) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.12.8) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.4.34) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.6.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.4.75](https://indike.org/pramana/in.bauddha.taisho.1823.4.75) · Pramāṇa