[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) › 5.244 # 俱舍論記 5.244 俱舍論記 5.244 - **Language:** Classical Chinese ### [5.244](https://indike.org/pramana/in.bauddha.taisho.1821.5.244) 「論曰至類通二義」者，釋同分，文意可知。此顯同分通三界，唯有情，唯無覆無記，通異熟、等流，與三界相似法為因，故通三界。唯是有情不通非情，如前已釋。無覆無記者，若異熟攝者是異熟，餘是自性無記。五類中，非極微故非所長養，從同類因生故非剎那，非無為故非實。若從業感者是異熟，餘是等流。故《正理》云「云何異熟？謂地獄等及卵生等，趣、生同分。云何等流？謂界、地、處、種姓、族類、沙門、梵志、學、無學等所有同分。有餘師說：諸同分中，先業所引生是異熟同分，現在加行起是等流同分。」問：此文既言異熟同分是五趣、四生，若論五趣及胎、卵、濕生，皆不攝中有。下論復言「一業引一生，生謂眾同分。」未知中有為是趣同分？為是生同分？解云：《正理》據五趣、四生異熟同分橫望以論，此論據引一生總同分竪望以說，故通中生二有，非是四生中生也。 > "The treatise says: \[…\] the category applies to both meanings:" explaining generic similarity (nikāya-sabhāgatā); the meaning of the text can be understood. This shows that generic similarity extends through the three realms, belongs only to sentient beings, is only unobscured-neutral, and extends to maturation and uniform outflow. Because it acts as a cause for similar phenomena across the three realms, it extends through the three realms. That it belongs only to sentient beings and does not extend to the non-sentient has already been explained above. As for unobscured-neutral: what is subsumed under maturation is maturation, and the rest is self-nature neutral. Among the five classes: because it is not subtle atoms, it is not nourished; because it arises from a homogeneous cause, it is not instantaneous; because it is not unconditioned, it is not real. If induced by karma, it is maturation; the rest is uniform outflow. Thus the Nyāyānusāra says: "What is maturation? It refers to generic similarity of destiny and birth, such as hell and the egg-born. What is uniform outflow? It refers to all generic similarities such as realm, level, sense-sphere, lineage, social class, recluse, brāhmaṇa, learner, and adept. Other masters say: among generic similarities, that which is induced and born from past karma is maturation generic similarity, while that which arises from present effort is uniform outflow generic similarity." Question: Since this text says that maturation generic similarity refers to the five destinies and four modes of birth, if we consider the five destinies and the womb-born, egg-born, and moisture-born, none subsumes the intermediate existence (antarābhava). Further, the treatise below says: "One karma induces one birth (janman); 'birth' refers to generic similarity." It is not known whether the intermediate existence is destiny generic similarity or birth generic similarity. Explanation: The Nyāyānusāra discusses maturation generic similarity of the five destinies and four modes of birth horizontally, whereas this treatise speaks vertically regarding the total generic similarity that induces a single life; therefore it applies to both intermediate existence and birth existence, and is not "birth" among the four modes of birth. > — English (machine translation) (machine translation) - [Previous: 5.243](https://indike.org/pramana/in.bauddha.taisho.1821.5.243) - [Next: 5.245](https://indike.org/pramana/in.bauddha.taisho.1821.5.245) - [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.5.244) — English, machine translation ## Linked texts (3) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.5.271) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.14.20) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.8.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.5.244](https://indike.org/pramana/in.bauddha.taisho.1821.5.244) · Pramāṇa