[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) › 5.176 # 俱舍論記 5.176 俱舍論記 5.176 - **Language:** Classical Chinese ### [5.176](https://indike.org/pramana/in.bauddha.taisho.1821.5.176) 「若爾最後至應不遍有為」者，此難異相。若言前後有差別故名為住、異，最後念聲、最後念光，及臨入無餘涅槃時最後六處，此等諸法竝無後念可別，應無住、異。若此後念無有異相，是則所立相應不遍有為。又解：難住、異二相。既無後念可嗣，應無有住。既無後念可別，應無有異。 > Regarding "If so, the final ... should not pervade the conditioned": this objects to the characteristic of alteration. If one says that because there is distinction between earlier and later it is called duration-alteration, then for the final thought of sound, the final thought of light, and the final six sense fields when on the verge of entering nirvāṇa without residue, all these dharmas lack a subsequent thought from which to be distinguished, and they should lack duration-alteration. If this final thought lacks the characteristic of alteration, then the established characteristic would not pervade all conditioned things. Another interpretation: this objects to both characteristics of duration and alteration. Since there is no subsequent thought to succeed it, there should be no duration. Since there is no subsequent thought to be distinguished from it, there should be no alteration. > — English (machine translation) (machine translation) - [Previous: 5.175](https://indike.org/pramana/in.bauddha.taisho.1821.5.175) - [Next: 5.177](https://indike.org/pramana/in.bauddha.taisho.1821.5.177) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1821.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.5.176) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.5.176](https://indike.org/pramana/in.bauddha.taisho.1821.5.176) · Pramāṇa