俱舍論記 6.139

6.139

「若感身處至應知亦爾」者，若感身處定感三處，謂身、觸、法。觸處謂能造四大，法處謂生等，餘八不定。眼等四處望彼身處雖同一業感，若生欲界，未得、已失即不成就。意處若入無心即無，此意有時亦與身俱容別業感。香、味上界即無，在欲感身。雖香、味俱容別業感，能感身處。雖定色俱容別業感，故感身處非定感彼八。問：如《正理》十六云，若感身處定感四處，謂身、色處、觸處、法處。彼論何故感身亦感色耶？解云：此論據感身所造，亦感觸中能造四大，以親近故必同業感。色望身根雖必俱起，非親近故容別業感，故非定感。《正理》據感身定感色者，以色定與身俱通欲，色界故，故感身時亦定感色。若爾，感色應亦感身。不爾，身處是生本，故感身亦感色，同業感故。色非生本，故感色非定感身，容別業感故。此即兩論各據一義。又解：《俱舍》為正，同《婆沙》初師說故，餘論又無此說。若不相離即感彼者，感色之時應亦感身，明知非正。若感色、香、味應知亦爾，各定感三，自名為一，各加觸、法。言別說者，若感色處定感色、觸、法處，餘八不定。眼等四處，若生欲界，未得、已失即不成故。意處，入無心定即無有故。香、味、上界無故。此七有時雖與色俱、容別業感。雖感色處定與身俱、容別業感。故感色處但定感三、餘八不定。若感香處、定感香、觸、法處，餘八不定。眼等四處及意處，如前釋。此五在欲，雖亦有時與香處俱容別業感，雖感香時定與身、色、味俱，容別業感，故感香處定感三處，餘八不定。若感味處，定感味、觸、法處，餘八不定，准香應釋。

Regarding 'If one experiences the body āyatana ... the same should be understood': If one experiences the body āyatana, one definitely experiences three āyatanas, namely the body, tactile, and mental-object āyatanas. The tactile āyatana refers to the four primary elements that are the producers; the mental-object āyatana refers to origination and so forth; the remaining eight are indeterminate. Although the four āyatanas of the eye and so on are experienced by the same karma in relation to that body āyatana, if one is born in the desire realm, they are not possessed when they have not yet been acquired or have already been lost. If one enters mindless [meditation], the mind āyatana is absent; sometimes this mind [āyatana] also co-occurs with the body, yet allows of being experienced by a distinct karma. Fragrance and taste are absent in the higher realms; while in the desire [realm] one experiences the body, although fragrance and taste co-occur, they allow of being experienced by a distinct karma. Although the capacity to experience the body āyatana definitely co-occurs with visible form, it allows of being experienced by a distinct karma. Therefore, experiencing the body āyatana does not definitely experience those eight. Question: In *Nyāyānusāra*, fascicle 16, it says that if one experiences the body āyatana, one definitely experiences four āyatanas, namely the body, visible-form, tactile, and mental-object āyatanas. Why does that treatise say that experiencing the body also experiences visible form? Explanation: This treatise proceeds on the basis that experiencing what is produced by the body also experiences the four primary elements among tactile objects that are the producers; because they are intimately close, they must be experienced by the same karma. Although visible form definitely arises together with the body indriya, because they are not intimately close, it allows of being experienced by a distinct karma; therefore it is not definitely experienced. *Nyāyānusāra* bases its view that experiencing the body definitely experiences visible form on the fact that visible form definitely co-occurs with the body throughout both the desire and form realms; therefore, when experiencing the body, one also definitely experiences visible form. If so, experiencing visible form should also experience the body. Not so: the body āyatana is the basis of birth; therefore experiencing the body also experiences visible form, as they are experienced by the same karma. Visible form is not the basis of birth; therefore experiencing visible form does not definitely experience the body, as it allows of being experienced by a distinct karma. Thus the two treatises each rely on one perspective. Another explanation: the *Kośa* is correct, because it agrees with the first master in the *Mahāvibhāṣā*, and other treatises also do not have this statement [of *Nyāyānusāra*]. If what is inseparable must be experienced along with it, then when experiencing visible form one should also experience the body; thus we clearly know [that view] is incorrect. If one experiences visible form, fragrance, or taste, it should be understood as likewise: each definitely experiences three—its own name counting as one, each adding the tactile and mental-object [āyatanas]. As for explaining them individually: if one experiences the visible-form āyatana, one definitely experiences the visible-form, tactile, and mental-object āyatanas; the remaining eight are indeterminate. The four āyatanas of the eye and so on are not possessed when not yet acquired or already lost if one is born in the desire realm. The mind āyatana is absent when one enters mindless concentration. Fragrance and taste are absent in the higher realms. Although these seven sometimes co-occur with visible form, they allow of being experienced by a distinct karma. Although experiencing the visible-form āyatana definitely co-occurs with the body, it allows of being experienced by a distinct karma. Therefore, experiencing the visible-form āyatana definitely experiences only three; the remaining eight are indeterminate. If one experiences the fragrance āyatana, one definitely experiences the fragrance, tactile, and mental-object āyatanas; the remaining eight are indeterminate. The four āyatanas of the eye and so on, as well as the mind āyatana, are explained as before. Although these five in the desire [realm] sometimes co-occur with the fragrance āyatana, they allow of being experienced by a distinct karma. Although when experiencing fragrance it definitely co-occurs with the body, visible form, and taste, they allow of being experienced by a distinct karma. Therefore, experiencing the fragrance āyatana definitely experiences three āyatanas; the remaining eight are indeterminate. If one experiences the taste āyatana, one definitely experiences the taste, tactile, and mental-object āyatanas; the remaining eight are indeterminate, which should be explained in analogy to fragrance.