[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) › 3.35 # 俱舍論疏 3.35 俱舍論疏 3.35 - **Language:** Classical Chinese ### [3.35](https://indike.org/pramana/in.bauddha.taisho.1822.3.35) 論「又語具等至有增上用」，此即次舉數論難也。彼論有二十五諦義，言二十五者，一、我，彼計常我思為體，性但是受者而非作者。餘二十四諦是我之所受用。二、自性，以薩埵，剌闍，答摩為體，亦名苦、樂、癡，亦名憂、喜、暗。此三種如我之臣佐，我若欲得受用境時即為我變，未變之時各住自性，故名自性。三、從自性生大，謂我思量欲得受用諸境界時，三法即知。動轉之時其體大故，名之為大。四、從大生我執，謂緣彼我，故名我執。五、從我執生五唯量，謂色、聲、香、味、觸，足前為九。六、從五唯量生五大，謂地、水、火、風、空，足前為十四。謂色能生火，以火赤色故。聲能生空，以空中有聲故。香能生地，地中多香故。味能生水，以水中多味故。觸能生風，能觸身故。七、從五大生十一根，謂眼、耳、鼻、舌、身、意、手、足、大便處、小便處、語具即是肉舌，足前為二十五諦。謂火能生眼還能見色，空能生耳還能聞聲，地能生鼻還能嗅香，水能生舌還能嘗味，風能生身還能覺觸。五大竝能生意、手、足、大便處、小便處、語具。彼計肉心名意。彼宗所執諸法是常，如轉變金成環玔等，金色不改、環等相異。若我欲得受用境時，從自性生大，從大生我執，從我執生五唯量，從五唯量生五大，從五大生十一根。若我不受用境時，從十一根却入五大，從五大却入五唯量，從五唯量却入我執，從我執却入大，從大却入自性。今約彼宗十一根中五作業根為難。語具謂肉舌於語有增上用，手於執有增上，足於行有增上，大便處於棄捨便穢增上，小便處於婬欲樂事增上。此等竝有增上，應立為根。 > The Śāstra states: "Also, the organ of speech and so forth ... have a sovereign function." This is the second, presenting the objection from the Sāṃkhya. That treatise has the doctrine of twenty-five principles. As for the twenty-five: First, the self (puruṣa). They posit that the eternal self has consciousness as its essence; by nature it is merely an experiencer and not an agent. The remaining twenty-four principles are what are experienced by the self. Second, primordial nature (prakṛti), which has sattva, rajas, and tamas as its essence, also called suffering, pleasure, and delusion, or sorrow, joy, and darkness. These three are like the ministers of the self: when the self desires to experience objects, they transform for the sake of the self; when they have not transformed, each abides in its own nature, hence the name "primordial nature." Third, from primordial nature arises the great (mahat). When the self contemplates and desires to experience the various sense spheres, the three factors immediately know it. Because its substance is vast when in motion and transformation, it is called "the great." Fourth, from the great arises ego-consciousness (ahaṃkāra), so named because it takes that self as its object. Fifth, from ego-consciousness arise the five subtle elements (tanmātra), namely visible form, sound, smell, taste, and tangibility, making nine when added to the preceding. Sixth, from the five subtle elements arise the five gross elements (mahābhūta), namely earth, water, fire, wind, and space, making fourteen when added to the preceding. Visible form produces fire, because fire is red. Sound produces space, because there is sound in space. Smell produces earth, because there is much smell in earth. Taste produces water, because there is much taste in water. Tangibility produces wind, because it can touch the body. Seventh, from the five gross elements arise the eleven faculties (indriya), namely eye, ear, nose, tongue, body, mind, hand, foot, anus, genitals, and the organ of speech, which is the physical tongue, making twenty-five principles when added to the preceding. Fire can produce the eye, which in turn can see visible forms; space can produce the ear, which in turn can hear sounds; earth can produce the nose, which in turn can smell scents; water can produce the tongue, which in turn can taste flavours; wind can produce the body, which in turn can perceive tangibles. The five gross elements together can produce the mind, hands, feet, anus, genitals, and the organ of speech. They posit that the physical heart is called the mind. The entities held by that school are permanent, just as when transformed gold is made into bracelets, armlets, and the like, the colour of the gold does not change, though the forms of the bracelets and the like are different. When the self desires to experience objects, from primordial nature arises the great, from the great arises ego-consciousness, from ego-consciousness arise the five subtle elements, from the five subtle elements arise the five gross elements, and from the five gross elements arise the eleven faculties. When the self does not experience objects, from the eleven faculties it returns into the five gross elements, from the five gross elements it returns into the five subtle elements, from the five subtle elements it returns into ego-consciousness, from ego-consciousness it returns into the great, and from the great it returns into primordial nature. Now, the objection is raised concerning the five faculties of action (karmendriya) among the eleven faculties of that school: The organ of speech, namely the physical tongue, has a sovereign function in speaking; the hand has a sovereign function in grasping; the foot has a sovereign function in walking; the anus has a sovereign function in expelling excrement; the genitals have a sovereign function in the pleasurable activity of sexual desire. Since all of these possess sovereign functions, they should be established as faculties. > — English (machine translation) (machine translation) - [Previous: 3.34](https://indike.org/pramana/in.bauddha.taisho.1822.3.34) - [Next: 3.36](https://indike.org/pramana/in.bauddha.taisho.1822.3.36) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1822.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.3.35) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.3.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.3.35](https://indike.org/pramana/in.bauddha.taisho.1822.3.35) · Pramāṇa