俱舍論頌疏論本 19.46

19.46

Regarding "the noble one, as with the entanglement of killing and so forth": this is an explanation by adducing an example. Just as the entanglement of taking life is abandoned by cultivation, and though the noble one has not yet abandoned it, it definitely does not occur. Since the entanglement of killing is like this, the classes of pride are also like this. The entanglement of taking life is anger. "And so forth" includes the entanglements of stealing, sexual misconduct, and deception, all cravings for non-existence (vibhavatṛṣṇā), and a portion of craving for existence (bhavatṛṣṇā). Regarding "non-existence": the three realms are impermanent; craving after this [destruction] is called craving for non-existence. A class of sentient beings, pressed by suffering, form this thought: 'May I be annihilated and cease to exist after death!' Therefore, they give rise to craving for non-existence. Regarding "a portion of craving for existence": there are ordinary persons who [wish]: 'May I become Airāvaṇa, the great dragon king, and so forth!' (Airāvaṇa is a dragon-elephant in the water; named from water, he is the mount of Śakra.) Giving rise to craving with respect to future existence is called craving for existence; wishing to become a dragon-elephant and so forth is a portion of craving within craving for existence. Because this portion of craving takes animals as its object, the noble one does not give rise to it. Because entanglements such as killing arise taking concrete things as their object, they are all abandoned by cultivation.