[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) › 3.28 # 俱舍論記 3.28 俱舍論記 3.28 - **Language:** Classical Chinese ### [3.28](https://indike.org/pramana/in.bauddha.taisho.1821.3.28) 「又語具等至有增上故」者，此約數論為問。數論宗立二十五諦義。言二十五諦者，一我，彼計常我以思為體，性但是受者而非作者；餘二十四諦是我所，是我之所受用。二自性，以薩埵、剌闍、答摩為體，亦名樂、苦、癡，亦名憂、喜、暗，此三猶如我之臣佐。我若欲得受用境時，即為我變；未變之時各住自性，故名自性。三從自性生大，謂我思量欲得受用諸境界時，三法即知動轉之時。其體大故，名之為大。四從大生我執，謂緣彼我故名我執。五從我執生五唯量，謂色、聲、香、味、觸，足前為九。六從五唯量生五大，謂地、水、火、風、空，足前為十四。謂色能生火，以火赤色故。聲能生空，以空中有聲故。香能生地，以地中多香故。味能生水，以水中多味故。觸能生風，以風能觸身故。七從五大生十一根，謂眼、耳、鼻、舌、身、意、手、足、大便處、小便處、語具。語具即是肉舌，足前為二十五。謂火能生眼還能見色，空能生耳還能聞聲，地能生鼻還能嗅香，水能生舌還能甞味，風能生身還能覺觸。五大并能生意、手、足、大便處、小便處、語具。彼計肉心名意。彼宗所執諸法是常，如轉變金成環玔等，金色不改，環等相異。若我欲得受用境時，從自性生大，從大生我執，從我執生五唯量，從五唯量生五大，從五大生十一根。若我不受用境時，從十一根却入五大，從五大却入五唯量，從五唯量却入我執，從我執却入大，從大却入自性。今約彼宗十一根中五作業根為難。語具謂肉舌，於語有增上；手於執增上；足於行增上；大便處於棄捨便穢增上；小便處於婬欲樂事增上。此等竝增上，應立為根。 > "Moreover, the organ of speech and the rest... \[up to\] because they have sovereignty": this asks from the standpoint of the Sāṃkhya. The Sāṃkhya school establishes twenty-five principles (tattvas). Regarding the twenty-five principles: First is the self (puruṣa); they postulate an eternal self whose essence is consciousness (cetanā), which in nature is only an experiencer (bhoktṛ) and not an agent (kartṛ); the other twenty-four principles are 'mine' (belongings of the self), being what the self experiences. Second is primordial nature (prakṛti), which has sattva, rajas, and tamas as its essence, also called pleasure, pain, and delusion, or grief, joy, and darkness; these three are like the ministers of the self. When the self desires to experience objects, they transform for the self; when they have not yet transformed, each abides in its own nature, hence the name primordial nature. Third, from primordial nature arises the intellect (mahat): when the self reflects and wishes to experience objects, at the moment when the three phenomena perceive and stir, because its nature is great, it is named mahat. Fourth, from mahat arises ego-sense (ahaṃkāra): because it conceives of that self, it is called ego-sense. Fifth, from ego-sense arise the five subtle elements (tanmātras), namely visible form, sound, odor, taste, and tangibility; adding the previous, these make nine. Sixth, from the five subtle elements arise the five gross elements (mahābhūtas), namely earth, water, fire, wind, and space; adding the previous, these make fourteen. That is, visible form can generate fire, because fire is red in color; sound can generate space, because sound exists in space; odor can generate earth, because there is much odor in earth; taste can generate water, because there is much taste in water; tangibility can generate wind, because wind can touch the body. Seventh, from the five gross elements arise the eleven faculties (indriyas), namely eye, ear, nose, tongue, body, mind, hands, feet, the organ of excretion, the organ of generation, and the organ of speech. The organ of speech is the fleshy tongue; adding the previous, these make twenty-five. That is, fire can generate the eye, which in turn can see visible forms; space can generate the ear, which in turn can hear sounds; earth can generate the nose, which in turn can smell odors; water can generate the tongue, which in turn can taste flavors; wind can generate the body, which in turn can perceive tangibles. The five gross elements together can generate mind, hands, feet, the organ of excretion, the organ of generation, and the organ of speech. They postulate the physical heart as the mind. In that school's doctrine, all phenomena are eternal, like transforming gold into rings and bracelets: the gold color does not change, while the shapes of rings and the like differ. When the self desires to experience objects, from primordial nature arises mahat, from mahat arises ahaṃkāra, from ahaṃkāra arise the five subtle elements, from the five subtle elements arise the five gross elements, and from the five gross elements arise the eleven faculties. When the self does not experience objects, from the eleven faculties it returns back into the five gross elements, from the five gross elements back into the five subtle elements, from the five subtle elements back into ahaṃkāra, from ahaṃkāra back into mahat, and from mahat back into primordial nature. Here, the challenge is raised based on the five organs of action (karmendriyas) among the eleven faculties of their school. The organ of speech refers to the fleshy tongue, which has sovereignty over speaking; hands have sovereignty over grasping; feet have sovereignty over walking; the organ of excretion has sovereignty over eliminating waste; the organ of generation has sovereignty over the pleasures of sexual desire. Since these all possess sovereignty, they should be established as faculties. > — English (machine translation) (machine translation) - [Previous: 3.27](https://indike.org/pramana/in.bauddha.taisho.1821.3.27) - [Next: 3.29](https://indike.org/pramana/in.bauddha.taisho.1821.3.29) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1821.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.3.28) — English, machine translation ## Linked texts (1) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.3.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.3.28](https://indike.org/pramana/in.bauddha.taisho.1821.3.28) · Pramāṇa