[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) › 29.27 # 俱舍論頌疏論本 29.27 俱舍論頌疏論本 29.27 - **Language:** Classical Chinese ### [29.27](https://indike.org/pramana/in.bauddha.taisho.1823.29.27) 釋曰：遍處有十，謂周遍觀地、水、火、風、青、黃、赤、白，及空與識二無邊處，於一切處周遍觀察，無有間隙，故名遍處。十中，前八如淨解脫，謂八自性皆是無貪。若并助伴，皆五蘊性，依第四靜慮，緣欲可見色。後二遍處如次空、識，善無色為其自性，各緣自地四蘊為境。應知此中修觀行者，從諸解脫入諸勝處，從諸勝處入諸遍處，以後後起勝前前故。謂修解脫，但於所緣總取淨相，未能分別青、黃、赤、白。後四勝處雖能分別青、黃、赤、白，而未能作無邊行相。前四遍處，謂觀青等一一無邊，復思青等為何所依？知依大種故。次觀地等一一無邊，復思此所覺色由何廣大？知由虛空故。次觀空無邊處，復思此能覺誰為所依？知依廣識故。觀識無邊處，此所依識無別所依故，別更不修上為遍處。 > The commentary explains: There are ten totalities, meaning the universally pervasive contemplation of earth, water, fire, wind, blue, yellow, red, white, as well as the two bases of boundless space and boundless consciousness. Because one contemplates everywhere and comprehensively without any interval, they are called 'totalities'. Among the ten, the first eight are like the pure liberation; that is, the intrinsic nature of the eight is in each case non-greed. If taken together with their companions, all are of the nature of the five skandhas, depend on the fourth dhyāna, and take as their object visible matter of the desire \[realm\]. The last two totalities are respectively space and consciousness; their intrinsic nature is wholesome immaterial \[absorption\], and they each take the four skandhas of their own level as their objective sphere. One should know that here, the practitioner who cultivates contemplation enters the stations of mastery from the liberations, and enters the totalities from the stations of mastery, because what arises later and later surpasses what came earlier and earlier. That is to say, when cultivating the liberations, one merely grasps pure marks generically in relation to the object, not yet being able to differentiate blue, yellow, red, and white. Although the last four stations of mastery are able to differentiate blue, yellow, red, and white, they are not yet able to produce a boundless mode of activity. As for the first four totalities, one contemplates each one, such as blue, as boundless, and further reflects: 'On what do blue and the others depend?' One knows that they depend on the great elements. Next, one contemplates each of earth and the others as boundless, and further reflects: 'Due to what is this perceived matter vast?' One knows that it is due to space. Next, one contemplates the base of boundless space, and further reflects: 'On what does this which is able to perceive depend?' One knows that it depends on vast consciousness. One then contemplates the base of boundless consciousness; because this consciousness upon which \[things\] depend has no other distinct basis, one does not cultivate further above as a totality. > — English (machine translation) (machine translation) - [Previous: 29.26](https://indike.org/pramana/in.bauddha.taisho.1823.29.26) - [Next: 29.28](https://indike.org/pramana/in.bauddha.taisho.1823.29.28) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1823.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.29.27) — English, machine translation ## Linked texts (2) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.29.57) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.29.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.29.27](https://indike.org/pramana/in.bauddha.taisho.1823.29.27) · Pramāṇa