[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) › 6.167 # 俱舍論疏 6.167 俱舍論疏 6.167 - **Language:** Classical Chinese ### [6.167](https://indike.org/pramana/in.bauddha.taisho.1822.6.167) 論「若感眼處至應知亦爾」，明感四處，謂眼、身、觸、法。《婆沙》十九「復次有業唯受一處異熟，謂得命根、眾同分業。彼業唯受法處異熟。有業唯受二處異熟，謂得意處業，彼業唯受意處、法處異熟。得觸處業受三處異熟，謂身處、觸處、法處。得色、香、味處業亦爾，各受自處、觸處、法處異熟。得眼處業受四處異熟，謂眼處、身處、觸處、法處。得耳、鼻、舌處業亦爾，謂各受自處、身處、觸處、法處異熟。有餘師說：一切大種皆生色、聲，欲界諸色不離香、味。彼作是說：得眼處業受七處異熟，謂眼處、身處及色、香、味、觸、法處異熟。得耳、鼻、舌處業亦爾，謂各受自處、身處及色、香、味、觸、法處異熟。得身處業受六處異熟，謂身處及色、香、味、觸、法處異熟。得色處業受五處異熟，謂色、香、味、觸、法處異熟。得香、味、觸處業亦爾，謂各受自處、色、香、味、觸、法處異熟。如是所說是定得者，不定得者其數不定。然有業能受八處異熟，有業能受九處異熟，有業能受十處異熟，有業能受十一處異熟，皆除聲處。」《正理論》云「有業唯感一處異熟，謂感法處，即命根等。若感意處，定感二處，謂意與法。若感觸處，應知亦爾，謂觸與法。若感色處，定感三處，謂色、觸、法。若感香、味，應知亦三，謂各為一，并觸與法。若感身處，定感四處，謂身、色處、觸處、法處。若感眼處，定感五處，謂眼、身、色及觸、法處。感耳、鼻、舌應知亦五，謂各為一，身、色、觸、法。」今詳諸論說不同者，取意各別。諸法相依有親有疎，一、四相、本法及相應法等，此皆處互為因，是最親也。二、有四大望造色亦是次親，雖非相望處互為因，五因生造色故，亦定相依。異熟類者，此二未曾有相離故。三、次有四根依身根，雖無五因生於眼等，然若有四根定有身根，自有身根非定有四根。四、次有五根依扶根境，謂有五根處，若在色界定有色、觸，若在欲界定有四境。五、次有八微不相離義。此論及《婆沙》初師依前三義說，《正理》依前四義說，然說色界以決定故。《婆沙》後師通五義說，然說欲界非上界也。然所錄《婆沙》初說感觸，與此論不同，應更詳撿。 > On the Śāstra's: "If it produces the eye āyatana \[...\] one should know it is likewise": this clarifies the production of four āyatanas, namely the eye, body, tangible, and mental \[āyatanas\]. Vibhāṣā 19 says: "Furthermore, there is karma that experiences vipāka only in one āyatana: namely, the karma that obtains the life-faculty and generic similarity. That karma experiences vipāka only as the mental āyatana. There is karma that experiences vipāka only in two āyatanas: namely, the karma that obtains the mind āyatana; that karma experiences vipāka only as the mind āyatana and the mental āyatana. Karma that obtains the tangible āyatana experiences vipāka in three āyatanas, namely the body āyatana, the tangible āyatana, and the mental āyatana. Karma that obtains the form, odor, or taste āyatanas is likewise: each experiences vipāka in its own āyatana, the tangible āyatana, and the mental āyatana. Karma that obtains the eye āyatana experiences vipāka in four āyatanas, namely the eye āyatana, body āyatana, tangible āyatana, and mental āyatana. Karma that obtains the ear, nose, or tongue āyatanas is likewise: each experiences vipāka in its own āyatana, the body āyatana, the tangible āyatana, and the mental āyatana. Other masters say: all primary elements generate form and sound; all forms in the desire realm are not separate from odor and taste. They say this: karma that obtains the eye āyatana experiences vipāka in seven āyatanas, namely vipāka as the eye āyatana, body āyatana, and the form, odor, taste, tangible, and mental āyatanas. Karma that obtains the ear, nose, or tongue āyatanas is likewise: each experiences vipāka in its own āyatana, the body āyatana, and the form, odor, taste, tangible, and mental āyatanas. Karma that obtains the body āyatana experiences vipāka in six āyatanas, namely the body āyatana and the form, odor, taste, tangible, and mental āyatanas. Karma that obtains the form āyatana experiences vipāka in five āyatanas, namely the form, odor, taste, tangible, and mental āyatanas. Karma that obtains the odor, taste, or tangible āyatanas is likewise: each experiences vipāka in its own āyatana, and the form, odor, taste, tangible, and mental āyatanas. What is stated in this way applies to those that are definitely obtained; for those that are not definitely obtained, their number is indefinite. Yet there is karma that can experience vipāka in eight āyatanas, karma that can experience vipāka in nine āyatanas, karma that can experience vipāka in ten āyatanas, and karma that can experience vipāka in eleven āyatanas, all excluding the sound āyatana." The Nyāyānusāra says: "There is karma that produces vipāka only in one āyatana, namely producing the mental āyatana: that is, the life-faculty and so forth. If it produces the mind āyatana, it definitely produces two āyatanas, namely mind and mental \[āyatanas\]. If it produces the tangible āyatana, one should know it is likewise, namely tangible and mental. If it produces the form āyatana, it definitely produces three āyatanas, namely form, tangible, and mental. If it produces odor or taste, one should know there are likewise three: namely each individually, together with tangible and mental. If it produces the body āyatana, it definitely produces four āyatanas, namely body, form āyatana, tangible āyatana, and mental āyatana. If it produces the eye āyatana, it definitely produces five āyatanas, namely eye, body, form, tangible, and mental āyatanas. Producing the ear, nose, or tongue should be known as likewise five: namely each individually, and body, form, tangible, and mental." Now, examining the different explanations in the treatises, their intended perspectives differ: the mutual dependence among dharmas may be close or distant. First, the four characteristics, the fundamental dharma, and the associated dharmas, and so forth—these are all mutual causes in their āyatanas, which is the closest. Second, the four great elements with respect to derived matter are also next closest: although they are not mutually causes in their āyatanas with respect to each other, because five causes produce derived matter, they are also definitely interdependent; in terms of categories of vipāka, these two are never separated. Third, next are the four faculties depending on the body faculty: although there are not five causes producing the eye and so forth, nevertheless if the four faculties exist, the body faculty definitely exists, whereas there may be a body faculty without definitely having the four faculties. Fourth, next are the five faculties depending on the sensory objects supporting the faculties: that is, where the five faculties are present, if in the form realm, there are definitely form and tangibles; if in the desire realm, there are definitely the four sensory objects. Fifth, next is the principle of the eight subtle atoms being inseparable. This treatise and the first master of the Vibhāṣā speak based on the first three meanings; the Nyāyānusāra speaks based on the first four meanings, yet speaks of the form realm on account of its certainty. The latter master of the Vibhāṣā speaks taking into account all five meanings, yet speaks of the desire realm, not the higher realms. However, the record of the Vibhāṣā's initial explanation of producing tangibles differs from this treatise, and should be examined more closely. > — English (machine translation) (machine translation) - [Previous: 6.166](https://indike.org/pramana/in.bauddha.taisho.1822.6.166) - [Next: 6.168](https://indike.org/pramana/in.bauddha.taisho.1822.6.168) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1822.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.6.167) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.6.141) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.6.167](https://indike.org/pramana/in.bauddha.taisho.1822.6.167) · Pramāṇa