[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) › 5.75 # 俱舍論記 5.75 俱舍論記 5.75 - **Language:** Classical Chinese ### [5.75](https://indike.org/pramana/in.bauddha.taisho.1821.5.75) 若「有不許至是名同相」者，若有自部諸師不許亦依色界起無想定，便違《發智》本論所說。彼論以色有五行相對，色有謂色界有，五蘊名五行，無常名行。故《婆沙》一百九十二云「此中諸蘊以行聲說。過去如來、應、正等覺說蘊名行。今釋迦牟尼如來、應、正等覺說行為蘊。此阿毘達磨中說五行者，欲顯今佛所說五蘊，則是前佛所說五行故（已上論文）。」廛謂市廛，三界紛雜如市廛也。謂發智言。或有是色有，此色有眾生非具五行，謂色廛有情。或生有想天住異界，及無漏不同類心，或入無想定、或入滅盡定、或生無想天已得入無想異熟，如是等但有色、行二蘊，闕餘三蘊，是謂色有此有非五行。彼論既說色廛有情入無想定，而言不入故，自教相違。由此證知，如是二定俱依欲、色而得現起，是名同相。 > Regarding "If someone does not accept... this is called their common characteristic": if there are masters of our own school who do not accept that the absorption without thought can also be generated dependent on the form realm, they would contradict what is stated in the root treatise, the \*Jñānaprasthāna\*. That treatise sets up the existence of form in contrast to the five conditionings. "Form existence" refers to existence in the form realm; the five skandhas are called the "five conditionings" (saṃskāras), for what is impermanent is called conditioning. Therefore, \*Mahāvibhāṣā\* 192 states: "Here, the skandhas are spoken of using the word saṃskāra. Past Tathāgatas, Arhats, and Samyaksaṃbuddhas spoke of the skandhas under the name saṃskāra. Now the Tathāgata, Arhat, and Samyaksaṃbuddha Śākyamuni speaks of saṃskāras under the name skandha. That the five conditionings are spoken of in this Abhidharma is to demonstrate that the five skandhas spoken of by the present Buddha are precisely the five conditionings spoken of by the previous Buddhas" (the treatise passage ends above). "Marketplace" (chan) refers to a civic bazaar; the three realms are bustling and confused like a marketplace. That is to say, the \*Jñānaprasthāna\* states: "There may be form existence, where sentient beings of this form existence do not possess all five conditionings—namely, sentient beings dwelling in the form realm marketplace. Whether born in the heavens with ideation, dwelling in a different realm, having a heterogeneous anāsrava thought, or entering the absorption without thought, or entering the absorption of cessation, or having been born in the heaven of non-conception and already obtained the vipāka of non-conception—such beings possess only the two skandhas of form and saṃskāra, lacking the remaining three skandhas. This is called form existence where this existence lacks the five conditionings." Since that treatise already states that sentient beings dwelling in the form realm marketplace enter the absorption without thought, to say that they do not enter it contradicts one's own teaching. From this it is proven that these two absorptions are both capable of being manifested dependent upon the desire and form realms; this is called their common characteristic. > — English (machine translation) (machine translation) - [Previous: 5.74](https://indike.org/pramana/in.bauddha.taisho.1821.5.74) - [Next: 5.76](https://indike.org/pramana/in.bauddha.taisho.1821.5.76) - [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.5.75) — English, machine translation ## Linked texts (1) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.5.73) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.5.75](https://indike.org/pramana/in.bauddha.taisho.1821.5.75) · Pramāṇa