俱舍論記 1.289

1.289

「由許六界至則不如是」者，答。由許六界是諸有情生所依故，又恒持生，諸無漏法則不如是故。《正理》第三云「由無漏法，於有情生、斷、害、壞等差別轉故，非生所依。如是六界於有情生，生、長、養因差別轉故，是生所依。生因，謂識界續生種故。養因，謂大種生依止故。長因，謂空界容受生故。」又《婆沙》七十五云「若法能長養諸有、攝益諸有、任持諸有者，立六界中。無漏意識能損減諸有、散壞諸有、破滅諸有，是故不立在六界中。」廣如彼釋。問：入無心定，識即不行。云何乃言恒持生故？解云：從多分說。又解：定前心作等無間緣，決定能引後心生故。及彼心得相續恒起，故謂持生。又解：色法中強偏說四大，亦攝所造。無色中強心法為勝，亦攝餘法。既攝命根，故言恒持生也。又解：夫言死者，心不再生。於無心位雖現無心，後之出心必定應起，後當起故身命不終，是故名為恒持生故也。問：無色界中而無前五，如何恒持？解云：約欲、色說。或無色中雖無前五，有後一故，依總相說，故言諸界。

Regarding "Because it is accepted that the six elements... [up to] ...are not thus": this is the answer. Because it is accepted that the six elements are the support for the birth of sentient beings, and furthermore they constantly sustain life, whereas anāsrava dharmas are not like this. Nyāyānusāra, fascicle 3, states: "Because anāsrava dharmas operate with the distinctions of severing, harming, and destroying the life of sentient beings, they are not supports for life. These six elements operate with the distinctions of causes of generation, growth, and nourishment for the life of sentient beings, and thus are supports for life. The cause of generation means the consciousness-element, as it is the seed that continues birth. The cause of nourishment means the great elements (mahābhūta), as they are the support for the physical body. The cause of growth means the cavity-element, as it accommodates life." Furthermore, Mahāvibhāṣā, fascicle 75, states: "If a dharma can nourish states of existence, benefit states of existence, and uphold states of existence, it is established among the six elements. An anāsrava mental consciousness can diminish states of existence, disperse states of existence, and destroy states of existence; therefore, it is not established among the six elements." It is broadly explained as in that text. Question: When one enters mindless absorption (acittaka-samāpatti), consciousness does not function. How then can it be said that they constantly sustain life? Solution: It is spoken from the perspective of the majority. Another solution: The mind prior to absorption acts as the equal-and-immediate condition (samanantara-pratyaya) and definitely can induce the subsequent mind to arise, and that mind attains continuous and constant arising, so it is said to sustain life. Another solution: Among material dharmas, the four great elements are particularly emphasized as strong, and they also subsume the derived forms. Among immaterial dharmas, the mental dharmas are superior and strong, and also subsume the remaining dharmas; since they subsume the life-faculty (jīvitendriya), it is said that they constantly sustain life. Another solution: What is called death is when the mind does not arise again. In the state of mindlessness, although there is currently no mind, the mind that subsequently emerges definitely must arise; because it will arise later, life in the body does not end, and therefore it is named constantly sustaining life. Question: In the formless realm (ārūpya-dhātu) there are not the former five [elements]; how do they constantly sustain life? Solution: It is spoken in terms of the desire and form realms. Alternatively, although the formless realm lacks the former five, it has the latter one; spoken on the basis of their general characteristic, it is therefore said to be "the elements".