[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) › 3.45 # 俱舍論記 3.45 俱舍論記 3.45 - **Language:** Classical Chinese ### [3.45](https://indike.org/pramana/in.bauddha.taisho.1821.3.45) 「此受在身心至故總立根」者，答。釋無別。此捨受在身、心，同無分別，故不別立。苦、樂有異，是故別立。在心苦、樂，多分別生，名憂名喜。三定心樂雖不分別，從多分別，故言多分別生。在身苦、樂無分別生，隨境力起，名苦名樂。阿羅漢等等前三果，隨其所應，起彼五受亦如是生。此即舉聖同凡。故此苦、樂立根，身、心各別。捨無分別任運而生，是故立根身、心合一。又苦在身、心為損各異，樂在身、心為益各異，故別立根。捨無異相，故總立一。 > Regarding "This feeling in the body and mind \[…\] therefore it is established as a single faculty": this is the answer, explaining why there is no distinction. This feeling of equanimity is alike non-conceptual whether in body or mind; therefore it is not established separately. Suffering and pleasure differ, and for that reason they are established separately. Suffering and pleasure in the mind mostly arise through conceptual discrimination, being called grief and joy. Although the mental pleasure of the third dhyāna is without conceptual discrimination, it is named according to the majority of conceptual discriminations; hence it is said to 'mostly arise through conceptual discrimination'. Suffering and pleasure in the body arise without conceptual discrimination, arising in accordance with the force of the object, being called suffering and pleasure. When an arhat or those of the preceding three fruits experience those five feelings as appropriate, they also arise in this manner. This adduces the noble ones to show that they are the same as ordinary persons. Therefore, in establishing these sufferings and pleasures as faculties, body and mind are distinct. Equanimity is non-conceptual and arises spontaneously; for that reason, in establishing it as a faculty, body and mind are combined into one. Furthermore, suffering differs in how it harms the body versus the mind, and pleasure differs in how it benefits the body versus the mind; therefore separate faculties are established. Equanimity has no distinct characteristics; therefore it is established collectively as one. > — English (machine translation) (machine translation) - [Previous: 3.44](https://indike.org/pramana/in.bauddha.taisho.1821.3.44) - [Next: 3.46](https://indike.org/pramana/in.bauddha.taisho.1821.3.46) - [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.3.45) — English, machine translation ## Linked texts (1) - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.3.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.3.45](https://indike.org/pramana/in.bauddha.taisho.1821.3.45) · Pramāṇa