[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) › 5.21 # 俱舍論頌疏論本 5.21 俱舍論頌疏論本 5.21 - **Language:** Classical Chinese ### [5.21](https://indike.org/pramana/in.bauddha.taisho.1823.5.21) 成佛得非前者，明佛得滅盡定也。成佛得者，明成佛時得滅盡定也。非前者，非前加行得也。成佛得言，顯離染得，謂佛世尊盡智生時成佛位也，此時離染，得滅盡定，不由加行而修得也。故論云：「佛無一德由加行得，暫起欲樂現在前時，一切圓德隨樂而起，故佛眾德皆離染得。」解云：但離染時得諸功德，故諸功德名離染得。隨樂而起，非加行也。又論云：「世尊曾未起滅盡定，得盡智時，云何得成俱分解脫？」解云：菩薩學位，未起滅定，於成佛時應有定障，云何得成俱分解脫？俱分解脫者，謂離定慧障也。於起滅定得自在故，如已起者名俱解脫。解云：答也。此滅盡定於成佛時雖復未起，得自在故，如已起者，名俱解脫。或得滅定入出心故，名俱解脫。即由此理，名離染得。後時不由加行起故，非得定體，以滅盡定無法前得，故不得也。西方師說：菩薩學位，先起此定，後得菩提，云何此中不許彼說？解云：是經部宗，此許菩薩從見道出，便入滅盡定。從滅盡定出，方斷有頂故。於盡智起，成俱解脫。論主問薩婆多宗，云何此中不許彼說也。若許彼說，便順尊者鄔波毱多《理目足論》。如彼論說：「當言如來先起滅定，後生盡智。」解云：論主朋西方師，故為此釋。 > Regarding "Attained upon becoming a Buddha, not earlier": this clarifies the Buddha's attainment of the absorption of cessation. "Attained upon becoming a Buddha" clarifies that he attains the absorption of cessation at the time of becoming a Buddha. "Not earlier" means not attained earlier through preparation. The words "attained upon becoming a Buddha" reveal attainment through detachment from defilement; that is, the time when the knowledge of exhaustion arises in the Buddha, the World-Honoured One, is the stage of becoming a Buddha. At this time, through detachment from defilement, he attains the absorption of cessation, not having cultivated and attained it through preparation. Thus the treatise says: "Not a single quality of a Buddha is attained through preparation; when a momentary wish or delight presents itself, all perfect qualities arise in accordance with his wish; therefore, the multitude of qualities of a Buddha are all attained through detachment from defilement." The explanation says: It is simply that at the time of detachment from defilement he attains all merits; therefore, all merits are called 'attained through detachment from defilement.' Arising in accordance with his wish, they are not \[attained through\] preparation. Furthermore, the treatise says: "Since the World-Honoured One had never previously generated the absorption of cessation, when he attained the knowledge of exhaustion, how could he become one liberated in both ways?" The explanation says: In the stage of a bodhisattva as a learner, he had not yet generated the absorption of cessation; at the time of becoming a Buddha, he should have the hindrance to absorption—how then could he become one liberated in both ways? "One liberated in both ways" means one who is free from the hindrances of absorption and wisdom. Because he has obtained mastery over generating the absorption of cessation, he is called 'liberated in both ways' just like one who has already generated it. The explanation says: this is the answer. Although this absorption of cessation has not yet arisen at the time of becoming a Buddha, because he has obtained mastery, he is called 'liberated in both ways' just like one who has already generated it. Alternatively, because he has attained the mind that enters and emerges from the absorption of cessation, he is called 'liberated in both ways.' Precisely by this reasoning is it called 'attained through detachment from defilement.' Because in subsequent times it is generated without preparation, it is not an acquisition of the absorption's entity itself; since the absorption of cessation cannot have an acquisition prior to the dharma, it is not attained \[earlier\]. The Western Masters say: in the bodhisattva's stage of a learner, he first generates this absorption, and afterward attains bodhi—why does \[the Sarvāstivāda\] here not accept their statement? The explanation says: this is the Sautrāntika school, which allows that when the bodhisattva emerges from the path of seeing, he then enters the absorption of cessation; only after emerging from the absorption of cessation does he sever \[the defilements of\] the Peak of Existence. Therefore, upon the arising of the knowledge of exhaustion, he becomes liberated in both ways. The treatise master asks the Sarvāstivāda school why it does not accept their assertion here. If one accepted their assertion, it would accord with the Venerable Upagupta's \*Netrānusāra\*. As that treatise says: "It should be said that the Tathāgata first generated the absorption of cessation, and afterward produced the knowledge of exhaustion." The explanation says: The treatise master sided with the Western Masters, and therefore gave this explanation. > — English (machine translation) (machine translation) - [Previous: 5.20](https://indike.org/pramana/in.bauddha.taisho.1823.5.20) - [Next: 5.22](https://indike.org/pramana/in.bauddha.taisho.1823.5.22) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1823.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.5.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.5.21](https://indike.org/pramana/in.bauddha.taisho.1823.5.21) · Pramāṇa