俱舍論記 14.70

14.70

「俱成非句如應當知」者，後之兩句頌不別明，故於長行論主勸學，隨其義釋如應當知。第三俱成句謂俱成彼表、無表二，如住別解脫律儀等。第四俱非句謂俱非成彼表、無表二，如處卵㲉等。《正理》三十六難第二句云「豈不已得靜慮異生，今表未生先生已失，亦成無表非表業耶？何故頌中但標於聖？非易生者理亦可然，何故釋中標易生者？」俱舍師通云：第二句中理亦應有，據顯偏明，或復影顯，或隨舉一餘略不說。故《婆沙》一百二十二說云「若成就身表，彼成就此無表耶？答：應作四句。有成就身表非此無表，謂生欲界住非律儀非不律儀，現有身表，不得此無表。或先有身表不失，不得此無表。現有身表者，謂不眠、不醉、不悶、不捨加行求起身表。不得此無表者，謂非殷重信、非猛利纏，雖發身表，不得此無表。或先有身表不失者，謂三緣故不捨表業：一意樂不息故、二不捨加行故、三限勢不過故。不得此無表者，義如前說。有成就身無表非此表，謂諸聖者住胎藏中，若生欲界住律儀，不得別解脫律儀，無身表，設有而失。若生色界，無身表，設有而失。若諸聖者生無色界，此中聖者住胎藏時不能起表，前生表業已失，但成就靜慮、無漏無表。住律儀者，謂住靜慮、無漏律儀。無身表者、謂或眠、或醉、或悶，捨諸加行，不求起表故。設有而失者，謂由三緣捨身表業：一意樂息故、二捨加行故、三限勢過故。若生色界無身表者，謂捨加行，不求起表故。設有而失者，如前說。若諸聖者生無色界者，學成就學無表，無學成就無學無表。有成就身表亦此無表，謂生欲界住律儀，不得別解脫律儀，現有身表亦得此無表。或先有此表不失，亦得此無表。若住別解脫律儀、若住不律儀、若住非律儀非不律儀，現有身表亦得此無表。或先有身表不失，亦得此無表。若生色界，現有身表，或先有身表不失，此中現有身表亦得此無表。等者，謂以殷重信或猛利纏發表，亦得無表。若住別解脫律儀、若住不律儀，彼定成就身表、無表。若生色界現有身表者，謂不捨加行求起表業。餘如前說。有非成就身表亦非此無表，謂處卵㲉。若諸異生住胎藏中、若生欲界住非律儀非不律儀，無有身表，設有而失。若諸異生生無色界、諸異生類住胎卵中，已失前生表、無表業現不能起，如前應知。生無色界，已捨有漏未得無漏，彼地無色故。餘如前說。」

"Both possessing and neither possessing should be understood accordingly": because the latter two permutations are not separately stated in the verse, the author of the treatise in the prose encourages the student to interpret their meanings accordingly. The third permutation, "possessing both", means possessing both that vijñapti and avijñapti, such as one abiding in the prātimokṣa-saṃvara and so forth. The fourth permutation, "possessing neither", means not possessing either of those two, vijñapti or avijñapti, such as one dwelling inside an eggshell and the like. *Nyāyānusāra*, fascicle 36, challenges the second permutation, saying: "Has not an ordinary worldling who has already attained dhyāna, whose current vijñapti has not arisen and past vijñapti has already been lost, also possess avijñapti and not vijñapti-karma? Why does the stanza only specify the noble one? For one who is not subject to transition, this is logically also possible; why does the commentary specify one who is subject to transition?" The masters of the Kośa resolve this: In the second permutation, this should logically also obtain, but it is stated based on what is prominent, or it is implicitly indicated, or one is mentioned and the other is omitted for brevity. Thus *Mahāvibhāṣā*, fascicle 122, says: "If one possesses bodily vijñapti, does one possess its avijñapti? Answer: One should make four permutations. There is one who possesses bodily vijñapti but not this avijñapti: that is, one born in the desire realm who abides in neither-restraint-nor-non-restraint, currently has bodily vijñapti, and does not obtain this avijñapti; or one previously has bodily vijñapti and has not lost it, yet does not obtain this avijñapti. 'Currently having bodily vijñapti' refers to being not asleep, not intoxicated, not unconscious, and not abandoning preparatory effort to generate bodily vijñapti. 'Not obtaining this avijñapti' refers to having neither intense faith nor vehement defilement, so although bodily vijñapti is produced, this avijñapti is not obtained. 'Or previously having bodily vijñapti and not losing it' refers to not relinquishing vijñapti-karma due to three conditions: first, because the intention does not cease; second, because preparatory effort is not abandoned; third, because the time limit has not expired. 'Not obtaining this avijñapti' has the same meaning as previously stated. There is one who possesses bodily avijñapti but not this vijñapti: that is, noble ones dwelling in the womb; or if born in the desire realm abiding in restraint, they do not obtain prātimokṣa-saṃvara, having no bodily vijñapti, or having it but having lost it; or if born in the form realm, they have no bodily vijñapti, or having it but having lost it; or if noble ones are born in the formless realm. Here, when noble ones dwell in the womb, they cannot produce vijñapti, their bodily vijñapti of previous lives has already been lost, and they only possess the avijñapti of dhyāna and the undefiled. 'Abiding in restraint' means abiding in dhyāna or undefiled restraint. 'Having no bodily vijñapti' refers to being asleep, intoxicated, or unconscious, relinquishing preparatory efforts, and not seeking to produce vijñapti. 'Having it but having lost it' refers to abandoning bodily vijñapti-karma through three conditions: first, because the intention ceases; second, because preparatory effort is abandoned; third, because the time limit expires. If born in the form realm, 'having no bodily vijñapti' refers to relinquishing preparatory effort and not seeking to produce vijñapti. 'Having it but having lost it' is as previously stated. For 'noble ones born in the formless realm', a śaikṣa possesses the avijñapti of a śaikṣa, and an aśaikṣa possesses the avijñapti of an aśaikṣa. There is one who possesses bodily vijñapti and also this avijñapti: that is, one born in the desire realm abiding in restraint who does not obtain prātimokṣa-saṃvara, currently having bodily vijñapti and also obtaining this avijñapti; or previously having this vijñapti and not losing it, and also obtaining this avijñapti. Or whether abiding in prātimokṣa-saṃvara, or abiding in non-restraint, or abiding in neither-restraint-nor-non-restraint, currently having bodily vijñapti and also obtaining this avijñapti; or previously having bodily vijñapti and not losing it, and also obtaining this avijñapti. If born in the form realm, currently having bodily vijñapti, or previously having bodily vijñapti and not losing it, here currently having bodily vijñapti and also obtaining this avijñapti. 'And so forth' refers to producing vijñapti with intense faith or vehement defilement, also obtaining avijñapti. If abiding in prātimokṣa-saṃvara or non-restraint, one definitely possesses bodily vijñapti and avijñapti. 'If born in the form realm currently having bodily vijñapti' refers to not abandoning preparatory effort and seeking to produce vijñapti-karma. The rest is as previously stated. There is one who neither possesses bodily vijñapti nor this avijñapti: that is, one dwelling inside an eggshell; or ordinary worldlings dwelling in the womb; or if born in the desire realm abiding in neither-restraint-nor-non-restraint, having no bodily vijñapti, or having it but having lost it; or if ordinary worldlings are born in the formless realm; or ordinary beings dwelling in the womb or egg, having already lost the vijñapti and avijñapti karma of previous lives and being currently unable to produce them, which should be understood as before. If born in the formless realm, they have already abandoned defilements and have not yet attained the undefiled, because that plane lacks form. The rest is as previously stated."