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# 俱舍論頌疏論本 2.41

俱舍論頌疏論本 2.41

- **Language:** Classical Chinese

### [2.41](https://indike.org/pramana/in.bauddha.taisho.1823.2.41)

釋曰：內五有熟養者，眼等五根唯通二類：有異熟生及所長養。業所感得名異熟生。於現在世，因飲食等長小令大，養瘦令肥，名所長養。眼等五根體非無為，不名有實；又非苦忍初心，不名一剎那。問：「眼等五根同類因生，有等流性，何故不言通等流耶？」答：「五類明義，體各不同，互不相攝。若眼等五根異熟生攝不盡者，方立長養攝；若此二類攝不盡者，方立等流。今此二類攝根總盡，其眼等五根離二類外更無別有眼等根性故，不立等流。雖眼等內亦有等流，離異熟性及所長養無別性故，所以不說。」

> Explanation: 'The internal five have \[the nature of being\] maturational and nourished': the five sense faculties, the eye and the rest, belong to only two classes: they are born of maturation and they are nourished. That which is produced by karma is called born of maturation. In the present life, that which causes what is small to grow large, and nourishes what is lean to make it stout, due to food, drink, and the like, is called nourished. The substance of the five faculties, the eye and the rest, is not unconditioned, so they are not called 'having actual reality'; nor are they the initial moment of the patience with regard to suffering, so they are not called 'a single moment'. Question: 'The five faculties, the eye and the rest, arise from causes of similar species and have the nature of an outflow; why then is it not said that they admit of outflow?' Answer: 'The five categories clarify their meanings such that their entities are distinct from one another, not including each other. If the five faculties, the eye and the rest, were not exhaustively subsumed by being born of maturation, only then would the subsumption under  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.2.41) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1823.2.41](https://indike.org/pramana/in.bauddha.taisho.1823.2.41) · Pramāṇa
