[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) › 9.116 # 俱舍論記 9.116 俱舍論記 9.116 - **Language:** Classical Chinese ### [9.116](https://indike.org/pramana/in.bauddha.taisho.1821.9.116) 「以諸位中至名別無失」者，答。無明勝者，諸有本故，獨頭、相應起故，已滅諸惑難可了知似無明故，經言破無明穀故。次行勝者，行是造作，造作業性於感果中業最勝故，故見今果言由往業。次識勝者，初受生時識最勝故、經言六界成有情故、雖有餘五非如識強故、一身主故、言心王故。次名色勝者，於此位中名之與色二相勝故。次六處勝者，至此位中六處創圓，根相顯故。次觸勝者，六根既備，根、境、識合創生觸果故。初觸前境，觸用勝故。次受勝者，既觸對已，受隨領納，故受用勝。次愛勝者，既領受已，愛貪資具，愛用勝故、愛相顯故。次取勝者，既貪愛已，其或漸增執取前境，取用勝故。過去相隱總說無明，現在相顯別說愛、取。次有勝者，既起取已次即起有，有謂能有未來世果，即是業性，此位業勝故標有名；現業創求當果勝故，標以有名。過業非是創求，故當體受稱。次生勝者，既現造業已，定感當果。當果將生，生相顯故，生相勝故。故造業者皆云：未來當生何處？現在識勝標以識名，未來生勝從生立稱。次老死勝者，既當生已後必老死，此位老死相顯勝故、現在名色等四用各勝故、相顯現故，各立一支。未來老死雖復相顯，望現四支相稍難知，總標老死。所以不立住為支者，經不說在三有為故、濫無為故、非生厭故。 > \[On\] "Because in the various states \[...\] up to: there is no fault in having distinct names": This is the answer. Ignorance is predominant because it is the root of all existences, because it arises independently or in association, because past extinguished afflictions are difficult to discern and resemble ignorance, and because the sūtras speak of 'breaking the shell of ignorance'. Next, conditioning factors are predominant because conditioning is actively producing, and the nature of actively producing karma is most predominant among causes in bringing about a fruit; hence when seeing a present fruit, one says it is due to past karma. Next, consciousness is predominant because at the initial moment of taking rebirth, consciousness is most predominant; because the sūtras say that 'sentient beings are constituted by the six elements'; because although the other five are present, they are not as powerful as consciousness; because it is the lord of a single body; and because it is called the 'king of the mind'. Next, name-and-form is predominant because in this state the two characteristics of name and form are both predominant. Next, the six sense-bases are predominant because when reaching this stage, the six sense-bases first become complete, and the characteristics of the faculties are prominent. Next, contact is predominant because once the six faculties are fully equipped, the convergence of faculty, object, and consciousness first produces the fruit of contact; when first contacting external objects, the function of contact is predominant. Next, feeling is predominant because once contact has occurred, feeling subsequently experiences it, and thus the function of feeling is predominant. Next, thirst is predominant because once one has experienced, thirst is greedy for requisites; the function of thirst is predominant, and the characteristic of thirst is prominent. Next, grasping is predominant because once there is greed and thirst, the affliction gradually increases and seizes upon external objects; the function of grasping is predominant. In the past, the characteristics are hidden, so they are collectively called ignorance; in the present, the characteristics are prominent, so thirst and grasping are distinguished. Next, existence is predominant because after grasping arises, existence immediately follows; existence means having the capacity to produce a fruit in a future life, which is the nature of karma; in this stage, karma is predominant, so it is designated with the name 'existence'; because present karma newly seeks a future fruit in a predominant way, it is designated with the name 'existence'. Past karma was not newly seeking, so it received its designation from its own nature. Next, birth is predominant because having newly generated karma in the present, it will definitely bring about a future fruit; when the future fruit is about to arise, the characteristic of birth is prominent, and the characteristic of birth is predominant. Hence those who create karma all say: 'Where will I be born in the future?' In the present, consciousness is predominant and is designated with the name of consciousness; in the future, birth is predominant and its designation is established from birth. Next, aging and death are predominant because once one is born, one will inevitably age and die later; in this stage, the characteristics of aging and death are prominently predominant; because the four present \[factors\] beginning with name-and-form each have predominant functions and their characteristics are prominently displayed, each is established as a single factor. Although future aging and death are also prominent, when compared to the four present factors, their characteristics are slightly harder to discern, so they are collectively designated aging and death. As for why stability is not established as a factor: the sūtras do not list it among the three conditioned \[characteristics\]; it would be confused with the unconditioned; and it does not give rise to revulsion. > — English (machine translation) (machine translation) - [Previous: 9.115](https://indike.org/pramana/in.bauddha.taisho.1821.9.115) - [Next: 9.117](https://indike.org/pramana/in.bauddha.taisho.1821.9.117) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1821.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.9.116) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.9.116](https://indike.org/pramana/in.bauddha.taisho.1821.9.116) · Pramāṇa