[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) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 2.28 # 俱舍論頌疏論本 2.28 俱舍論頌疏論本 2.28 - **Language:** Classical Chinese ### [2.28](https://indike.org/pramana/in.bauddha.taisho.1823.2.28) 前八界及聲無執受者，前謂取前七心界及法界全，此八及聲總成九界，名無執受。餘二者，餘謂所餘，謂眼等五根、色、香、味、觸，此之九界各通二義：一有執受、二無執受。有眼等五根住現在世，名有執受，過去、未來名無執受。色、香、味、觸住現在世，與五根不相離者，名有執受。若在現在不與根合，及在身外并過去、未來法，名無執受（解云：色、香、味、觸總有三類，名無執受：一不與根合，謂髮毛等；二在身外，謂非情中地水等；三過去未來者也）。論云：「有執受者，心、心所法共所執持，攝為依處，名有執受。損益展轉更相隨故。」（由眼等五根，彼心、心所攝為所依處，若扶根四境攝為依處故。眼等九界有心、心所執受故，有彼執受名有執受。由執受故，眼等與心損益相隨，心有喜樂身亦益也，心若苦惱身亦損也）。 > Regarding "the first eight dhātus and sound are unappropriated": "the first" means taking the previous seven mental dhātus and the entirety of the dharmadhātu; these eight and sound make nine dhātus in total, which are termed unappropriated (anupātta). Regarding "the rest are both": "the rest" refers to the remainder, namely the five sense faculties—eye and so forth—and visible form, odor, taste, and tangible objects. These nine dhātus each encompass two meanings: 1. appropriated, and 2. unappropriated. When the five faculties of the eye and so forth abide in the present period, they are termed appropriated; in the past and future, they are termed unappropriated. When visible form, odor, taste, and tangible objects abide in the present period and are inseparable from the five faculties, they are termed appropriated. If in the present they are not combined with the faculties, or are external to the body, as well as being past or future phenomena, they are termed unappropriated. (Explanation: visible form, odor, taste, and tangible objects comprise three classes that are termed unappropriated: 1. those not combined with the faculties, such as hair and bodily hair; 2. those external to the body, such as earth, water, etc. among insentient things; 3. those of the past and future.) The śāstra says: "'Appropriated' means held together by the mind and mental factors, gathered as their basis, hence termed appropriated, because benefit and harm mutually follow one another." (Because the five faculties of the eye and so forth are gathered by that mind and mental factors as their basis, and the four objects supporting the faculties are gathered as their basis, the nine dhātus of the eye and so forth are appropriated by the mind and mental factors; possessing that appropriation, they are termed appropriated. Because of appropriation, benefit and harm to the eye and so forth follow the mind: when the mind has joy and pleasure, the body is also benefited; when the mind has suffering and distress, the body is also harmed.) > — English (machine translation) (machine translation) - [Previous: 2.27](https://indike.org/pramana/in.bauddha.taisho.1823.2.27) - [Next: 2.29](https://indike.org/pramana/in.bauddha.taisho.1823.2.29) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1823.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.2.28) — English, machine translation ## Linked texts (3) - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.4.17) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.2.18) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.3.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.2.28](https://indike.org/pramana/in.bauddha.taisho.1823.2.28) · Pramāṇa