[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) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 1.364 # 俱舍論疏 1.364 俱舍論疏 1.364 - **Language:** Classical Chinese ### [1.364](https://indike.org/pramana/in.bauddha.taisho.1822.1.364) 論「由許六界至則不如是」，答也。由許六界是諸有情生所依故，又恒持生。諸無漏法則不如是，故《正理》云「由無漏法，於有情生，斷、害、壞等差別轉，故非生所依。如是六界，於有情生，生、養、長因差別轉故，是生所依。生因謂識界，續生種故。養因謂大種，生依止故。長因謂空界，容受生故。尊者世友作如是言：界是施設有情因故，非無漏法。如契經說：六界為緣，入母胎故。」又《婆沙》七十五云「若法能長養諸有、攝益諸有、任持諸有者，立六界中。無漏意識，能損減諸有、散壞諸有、破滅諸有，是故不立在六界中。」廣如彼釋。問：三無心位闕六識界，四無色中後闕前五，如何得說識等六界恒持生也？答：此總說諸界，從續生位至命終心，隨其所有皆能持生，無有現起不持生者。及無一有情，總無六界而得有生。非如無漏法，現起在身而不持，總無無漏而其生亦有。不欲說一切有情恒具六界，故作是說。所以論云「由許六界是諸有情生所依故，如是諸界從續生心至命終心恒持生故。諸無漏法則不如是。」 > The treatise says: "Because the six elements are accepted \[...\] but \[undefiled dharmas\] are not like this." This is the answer. Because the six elements are accepted as the basis for the arising of sentient beings, and they also constantly sustain life. Undefiled dharmas are not like this. Therefore the Nyāyānusāra says: "Because undefiled dharmas operate differentially as severance, harm, and destruction of the life of sentient beings, they are not the basis of life. These six elements operate differentially as causes of birth, nourishment, and growth for the life of sentient beings, and are therefore the basis of life. The cause of birth is the consciousness element, because it is the seed that links rebirth. The cause of nourishment is the great elements, because they are the support of life. The cause of growth is the space element, because it accommodates life. The Venerable Vasumitra said: 'Because elements are the cause for positing sentient beings, they are not undefiled dharmas. As the sūtra says: Supported by the six elements, one enters the mother's womb.'" Furthermore, Vibhāṣā fascicle 75 says: "If a dharma can nourish existence, benefit existence, and sustain existence, it is established among the six elements. Undefiled mental consciousness diminishes existence, scatters existence, and destroys existence; therefore, it is not established among the six elements." It is broadly explained as in that text. Question: In the three states of mindlessness, the six consciousness elements are absent; in the four formless \[attainments\], the latter \[states\] lack the former five \[elements\]. How then can one say that the six elements such as consciousness constantly sustain life? Answer: This generally refers to the elements from the moment of linking rebirth to the final thought of death: whatever exists can sustain life, and there are none arising in the present that do not sustain life. Also, there is no sentient being that can come into existence completely lacking all six elements. It is not like undefiled dharmas, which do not sustain life even when arising in the body, while life still exists when entirely lacking the undefiled. It is not intended to say that all sentient beings constantly possess all six elements, hence this explanation is given. Therefore the treatise says: "Because the six elements are accepted as the basis for the arising of sentient beings, and because these elements constantly sustain life from the thought of linking rebirth to the thought of death. Undefiled dharmas are not like this." > — English (machine translation) (machine translation) - [Previous: 1.363](https://indike.org/pramana/in.bauddha.taisho.1822.1.363) - [Next: 1.365](https://indike.org/pramana/in.bauddha.taisho.1822.1.365) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1822.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.1.364) — English, machine translation ## Linked texts (4) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.1.289) — Classical Chinese - [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823.1.204) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.3.44) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.1.71) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.1.364](https://indike.org/pramana/in.bauddha.taisho.1822.1.364) · Pramāṇa