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# 俱舍論疏 10.53

俱舍論疏 10.53

- **Language:** Classical Chinese

### [10.53](https://indike.org/pramana/in.bauddha.taisho.1822.10.53)

論「此即名和合至同順生觸故」，答也。即意在過去、法在未來、識現在緣，此名和合，一以因果義故、二以同一果故。謂根、境、識三同順生一觸，此是因果義，成同一果也。此因果義成同一果義，名為和合。《婆沙》一百九十七云「答：此和合有二種，一俱起不相離名和合、二不相違同辨一事名為和合。五識相應觸由二和合，故名和合（已上論文）。」言不相離者，即以同世為不相離，非謂同聚，以眼、耳等見色聞聲不同處故。

> The treatise says: "This is precisely what is called coming together \[...\] because they jointly accord with giving rise to contact." This is the answer. That is, the mind is in the past, dharmas are in the future, and consciousness cognizes in the present; this is called coming together, firstly in the sense of cause and effect, and secondly because they have an identical result. That is, sense faculty, sense object, and consciousness together accord with giving rise to one contact; this is the meaning of cause and effect, which accomplishes an identical result. This meaning of cause and effect accomplishing an identical result is called coming together. The Vibhāṣā, fascicle 197, states: "Answer: This coming together has two kinds: first, co-arising without being separated is called coming together; second, being unopposed and accomplishing the same task is called coming together. Contact associated with the five consciousnesses is called coming together because of both kinds of coming together (end of treatise citation)." As for "not being separated", this means being in the same time period without being separated, not being in the same mental congeries, because the eye, ear, and so forth see forms and hear sounds in different locations.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.10.53) — English, machine translation

## Linked texts (1)

- [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.10.53) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1822.10.53](https://indike.org/pramana/in.bauddha.taisho.1822.10.53) · Pramāṇa
