[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) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 2.30 # 俱舍論記 2.30 俱舍論記 2.30 - **Language:** Classical Chinese ### [2.30](https://indike.org/pramana/in.bauddha.taisho.1821.2.30) 「有餘師說至故在彼無」者，敘《婆沙》異說。謂住此欲界，依彼四靜慮現起等至，起天眼見上界色、起天耳聞上界聲。輕安謂大善地法中輕安，定中用勝故別標名。觸與輕安同時，故言俱起。有殊勝觸，即色界大種。欲界身雖不能取上界觸，以觸身中行故能攝益身。身在欲界既能見彼地色、聞彼地聲、起彼地觸，是故此三生彼靜慮猶相隨逐。香、味不爾，故在彼無。又解：輕安謂身輕安，即細滑觸或是輕觸，與二通同時，故言俱起。能攝益身，雖色及聲通欲、色界，所引輕安唯是欲界，益欲界身故。以於欲界三種相隨，故生色界亦具三種。又解：輕安謂心所中輕安。俱起謂所起引欲界勝觸與輕安俱起。准《正理論》不破，即是婆沙異說。然和須蜜，《俱舍》釋中云是室利邏多解。彼師意說：入定方有輕安，或是輕安風。《正理》不破者，言中不違，故不破也。 > Regarding the passage: "Other masters say \[…\] therefore they do not exist there," this recounts a variant explanation from the \*Mahāvibhāṣā\*. It means that while abiding in this Kāmadhātu, relying on those four dhyānas, one gives rise to equipoise; one generates the divine eye to see the visible form of higher realms, and generates the divine ear to hear the sounds of higher realms. Pliancy (praśrabdhi) refers to pliancy among the great wholesome mental factors (mahā-kuśala-bhūmika); its function is superior in absorption, so it is separately designated by name. Because tangible sensations occur at the same time as pliancy, it says "arising together." The "extraordinary tangible sensations" are the primary elements (mahābhūta) of Rūpadhātu. Although the body of Kāmadhātu cannot apprehend the tangible sensations of a higher realm, because tangible sensations circulate within the body, they can sustain and benefit the body. Since one whose body is in Kāmadhātu is able to see visible form of that level, hear sounds of that level, and give rise to tangible sensations of that level, these three still follow along upon taking rebirth in that dhyāna. Odors and tastes are not like this; therefore they do not exist there. Another explanation: Pliancy refers to bodily pliancy, which is delicate and smooth touch or light touch; because it occurs at the same time as the two supernormal knowledges (abhijñā), it says "arising together." It can sustain and benefit the body; although visible form and sound are common to both Kāmadhātu and Rūpadhātu, the pliancy induced is only of Kāmadhātu, because it benefits the Kāmadhātu body. Because these three accompany one another in Kāmadhātu, upon being born in Rūpadhātu one is also endowed with the three kinds. Yet another explanation: Pliancy refers to the pliancy among mental factors. "Arising together" means that the extraordinary tangible sensation of Kāmadhātu that is induced and generated arises together with pliancy. According to the \*Nyāyānusāra\*, which does not refute this, it is indeed a variant explanation from the \*Mahāvibhāṣā\*. However, Vasumitra, in the commentary on the \*Kośa\*, says this is the explanation of Śrīlāta. That master's intent was to say: only upon entering absorption is there pliancy, or that it is the wind of pliancy. The reason the \*Nyāyānusāra\* does not refute it is that in its phrasing it does not contradict \[the doctrine\], hence it does not refute it. > — English (machine translation) (machine translation) - [Previous: 2.29](https://indike.org/pramana/in.bauddha.taisho.1821.2.29) - [Next: 2.31](https://indike.org/pramana/in.bauddha.taisho.1821.2.31) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1821.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.2.30) — English, machine translation ## Linked texts (1) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.2.31) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.2.30](https://indike.org/pramana/in.bauddha.taisho.1821.2.30) · Pramāṇa