俱舍論記 1.163

1.163

「如其次第至故亦言輕」者，答。自性可知。動性稍隱，是故別解。理實有為皆剎那滅，無容從此轉至餘方。而言相續至餘方者，據相續運轉至餘方。由風動故說色往來，若無此風即無運轉。引論及經證此風界動為自性。言輕等者，輕是所造觸，風界體性與輕相似，故言輕等。風體是動而言輕者，以風動性微細難知，故約輕相以顯動性。業謂所作業，果即是其輕。八轉聲中第二聲也。以業顯體，即是以果顯因之義。故《正理》云「輕為風者，舉果顯因，是風果故。」問：火、風增故輕，何故但言風為輕因？解云：風遍為輕因，火即不遍，如柳絮等飄舉輕性，火即非增，故別舉輕偏顯風界。地等相顯，非舉果明。言八轉聲者，一體，謂直詮法體；二業，謂所作事業；三具，謂作者作具；四為，謂所為也；五從，謂所從也；六屬，謂所屬也；七依，謂所依也；八呼，謂呼彼也。依聲明法，凡喚諸法，隨其所應有八轉聲。

"Respectively, […] therefore it is also spoken of as lightness": This is the answer. Their intrinsic natures can be known. The nature of motion is somewhat hidden; therefore it is explained separately. In actual reality, all conditioned dharmas perish in an instant (kṣaṇa); they cannot possibly transfer from here to another place. Yet speaking of 'the continuum reaching another place' refers to the continuum moving and arriving at another place. Matter is said to come and go because wind moves it; without this wind, there would be no motion. Treatises and sūtras are cited to prove that this wind element has motion as its intrinsic nature. As for 'lightness and so forth', lightness is a derived tangible (bhautika-spraṣṭavya), and the intrinsic nature of the wind element resembles lightness; hence it says 'lightness and so forth'. The substance of wind is motion, yet it is spoken of as lightness because the nature of wind's motion is subtle and difficult to perceive; therefore, its nature of motion is revealed through the characteristic of lightness. 'Karman' means the effect produced; the fruit is precisely that lightness. It is the second case (accusative/dvitīyā) among the eight case inflections (vibhakti). To reveal the substance through the function is to reveal the cause through the effect. Hence the Nyāyānusāra states: 'Lightness being wind mentions the fruit to reveal the cause, for it is the fruit of wind.' Question: Since lightness is due to the predominance of fire and wind, why does it only say that wind is the cause of lightness? The explanation is: Wind is universally a cause of lightness, whereas fire is not universal; for instance, in the buoyant, light nature of willow catkins and the like, fire is not predominant, and so lightness is specifically cited to indicate the wind element exclusively. The characteristics of earth and the others are manifest and are not clarified by citing their fruits. The 'eight case inflections' are: first, substance (nominative), which directly expresses the entity of the dharma; second, object/action (accusative), which refers to the action produced; third, instrument (instrumental), which refers to the instrument of the agent; fourth, purpose (dative), which refers to that for the sake of which; fifth, origin (ablative), which refers to that from which; sixth, relation (genitive), which refers to that to which it belongs; seventh, substratum (locative), which refers to that upon which it rests; eighth, vocative, which refers to addressing that [entity]. According to the science of grammar (śabda-vidyā), whenever dharmas are designated, there are eight case inflections as appropriate.