俱舍論記 13.138

13.138

「定生無表至無差別故」者，釋第五、第六句，明定無表所依大種。於五類中有所長養，遇定勝緣故。故《正理》云「何緣散地所有無表能造大種唯等流性？定地無表所長養生，以殊勝心現在前位，必能長養大種諸根，故定心俱必有殊勝長養大種能作生因，造定心俱所有無表。散地無表因等起心不俱時故，在無心位亦有起故，所依大種唯是等流，因等起心不能長養能生無表諸大種故（已上論文）。」以此故知無長養大種非異熟因生，故非異熟生。凡五類中等流者，異熟、長養不攝名等流。造定大種長養攝盡，故不別立等流大種，同類因生故非剎那，是有為故非實，是無執受。故《正理》三十五云「所依大種無執受者，定心果故，必無愛心執此大種以為現在內自體故。又此大種無有其餘執受相故，名無執受（已上論文）。」身語七支一四大造所依大種，如定心唯一無差別故，所以大種造隨心戒亦一四大造。欲散無表因等起心雖亦是一，非心隨轉各別大種造。又《正理》云「七支相望展轉力生，同一果故。唯從一具四大種生，散此相違故依異大（已上論文）。」所以不言有情者，如前釋，或是長養已顯有情。

"The non-information born of meditative absorption […] because there is no difference": this explains the fifth and sixth lines, clarifying the great elements on which the non-information of meditative absorption relies. Among the five classes, they are fostered, because they encounter the superior condition of meditative absorption. Thus Nyāyānusāra states: "For what reason are the great elements capable of creating all non-information of the distracted plane solely of uniform outflow, while those born of non-information of the plane of meditative absorption are fostered? Because at the point where an extraordinary mind is present, it must be able to foster the great elements and the faculties; therefore, concurrent with the mind of meditative absorption, there must be extraordinary fostered great elements capable of acting as the generative cause that create all non-information concurrent with the mind of meditative absorption. Because the originating mind that causes non-information of the distracted plane is not simultaneous [with it], and because it also arises at times when one is without mind, the great elements on which it relies are solely of uniform outflow, since the originating mind that causes it cannot foster the great elements capable of generating non-information" (end of treatise quotation). From this we know that great elements that are not fostered are not born from a cause of fruition, and thus are not born of fruition. In general, among the five classes, that which is of uniform outflow refers to whatever is not subsumed under fruition or fostered being called uniform outflow. Since the great elements creating meditative absorption are entirely subsumed under the fostered, a separate class of great elements of uniform outflow is not established. Because they are born from causes of the same class, they are not momentary; because they are conditioned, they are not real; and they are not grasped at. Thus Nyāyānusāra, fascicle 35, states: "That the great elements on which it relies are not grasped at is because they are the fruit of the mind of meditative absorption, for there is definitely no mind possessing craving that grasps these great elements as the present internal self-entity. Furthermore, because these great elements lack any other characteristics of being grasped at, they are called not grasped at" (end of treatise quotation). The seven branches of body and speech are made of a single set of four great elements, because the great elements on which they rely—just like the mind of meditative absorption—are solely one, without differentiation; therefore, the great elements that create the discipline that conforms to the mind are also made of a single set of four great elements. Although the originating mind that causes distracted non-information in the desire realm is also one, because it does not conform to the mind, it is created by distinct and separate great elements. Furthermore, Nyāyānusāra states: "The seven branches arise through mutual power relative to one another, because they have a single identical fruition. They arise only from a single set of four great elements; the distracted state is contrary to this, and therefore relies on different great elements" (end of treatise quotation). As for why sentient beings are not mentioned: as explained above, it is either as previously explained, or because being fostered already indicates that they are sentient beings.