[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) › 6.73 # 俱舍論疏 6.73 俱舍論疏 6.73 - **Language:** Classical Chinese ### [6.73](https://indike.org/pramana/in.bauddha.taisho.1822.6.73) 論「若對餘身至應廣思擇」，明異身十位為因也。胎中有五位，出胎有五位，總成十位。異身者，謂過、未身。同類者，謂根、境同類。「一一與十位為因」者，謂後位生法與前位不生為因。《婆沙》十八評家云「應作是說：餘身十位，一一皆與餘身十位及此身十位為同類因。此身十位，一一皆與此身十位及餘身十位為同類因。後位已生法與前位不生法亦為同類因故。」此論與《婆沙》不同者，此論此身唯據生說，《婆沙》此身兼不生說。《正理論》云「若就位說，有餘師言：羯剌藍位能與十位為同類因；頞部曇等九位一一皆除前位與餘為因，後位望前但有緣義。若爾，最初羯剌藍色應無有因，最後老色應無有果，故理不然。」此師與此論前說義同，就一身中據生者說，何得輒難前位無因、後位無果？復有師言：前生十位一一皆與後生十位各自類色為同類因，由此方隅一切外分各於自類如應當說。同此論後說，既言自類，異類定不為因。 > On the Śāstra's statement: "If in relation to other bodies... should be broadly contemplated": this clarifies the ten stages in different bodies acting as causes. There are five stages within the womb and five stages outside the womb, making ten stages in total. 'Other bodies' refers to bodies of the past and future. 'Homogeneous' means homogeneous in terms of faculties and objects. That 'each one serves as a cause for the ten stages' means that phenomena arisen in a later stage serve as causes for unarisen phenomena of an earlier stage. The reviewer in the Vibhāṣā, fascicle 18, says: 'One should state as follows: the ten stages of another body each act as homogeneous causes for the ten stages of another body and the ten stages of this body. The ten stages of this body each act as homogeneous causes for the ten stages of this body and the ten stages of another body. This is because already-arisen phenomena of a later stage also act as homogeneous causes for unarisen phenomena of an earlier stage.' Where this Śāstra differs from the Vibhāṣā is that this Śāstra's \[treatment of\] this body is stated solely in terms of what has arisen, whereas the Vibhāṣā's \[treatment of\] this body includes both what has and has not arisen. The Nyāyānusāra states: 'If spoken of in terms of stages, other masters say: the kalala stage can serve as a homogeneous cause for all ten stages; the nine stages such as the arbuda each exclude preceding stages and serve as causes for the rest, while later stages in relation to earlier ones have only the meaning of conditions. If that were so, the initial kalala matter would have no cause, and the final aged matter would have no result; therefore, in principle it is not so.' This master agrees in meaning with the earlier explanation of this Śāstra, which is spoken in terms of what has arisen within a single body; how could one rashly object that the earlier stage lacks a cause and the later stage lacks a result? Furthermore, some masters say: the ten earlier arisen stages each act as homogeneous causes for their own respective category of matter in the ten later arisen stages; according to this method, all external divisions should be described accordingly for each respective category. This agrees with the latter statement of this Śāstra; since it says 'their own respective category', different categories definitely do not serve as causes. > — English (machine translation) (machine translation) - [Previous: 6.72](https://indike.org/pramana/in.bauddha.taisho.1822.6.72) - [Next: 6.74](https://indike.org/pramana/in.bauddha.taisho.1822.6.74) - [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.6.73) — English, machine translation ## Linked texts (2) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.6.49) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.6.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.6.73](https://indike.org/pramana/in.bauddha.taisho.1822.6.73) · Pramāṇa