俱舍論記 17.60

17.60

「二俱轉者至或雜穢語」者，明二業道與思俱轉。二俱轉者，謂自起嗔心時究竟殺業。言究竟者，謂由嗔心終此殺事名為究竟。若自起貪位，成不與取、或成欲邪行、或成雜穢語，皆二俱轉。問：何故不說誑語等三？解云：有雜穢語離誑等三，若誑等三由非時故必兼雜穢。此中明二俱轉，故但說雜穢，不言虛誑等三。《正理》破云「二俱轉者，謂行邪行。若自行殺、盜、雜穢語，或遣他為，隨一成位，貪、嗔、邪見隨一現前。若先加行所造惡業，貪等餘染及不染心現在前時，隨二究竟。經主於此作如是言，謂嗔心時究竟殺業。若起貪位，成不與取、或欲邪行、或雜穢語。此亦非理。若自究竟，即應於殺無勞說嗔，此更無容餘究竟故。於盜、邪行說貪亦然。說起貪時成雜穢語，此言闕減，容成三故。若先加行於究竟時，一一應言貪等隨一。」俱舍師救云：自殺究竟，理必有嗔。辨二俱轉，若不說嗔，言中不顯。《正理》不說，言隱難知。於盜、邪行，准此通釋。理實雜穢容三究竟，偏言貪者，乘貪便明。後三俱轉中，言貪等隨一，影顯前二俱轉中亦有貪等隨一。前一俱轉中已說不染心，影顯後二俱轉中亦有不染心。論主文巧前、後影中，不欲繁詞故不別說。

Regarding "Two functioning simultaneously up to or frivolous talk": this clarifies two courses of action functioning simultaneously with volition. 'Two functioning simultaneously' means that when one personally gives rise to a mind of hatred, one culminates the karma of killing. 'Culminating' means that bringing this act of killing to completion through a mind of hatred is called culmination. If at the stage of personally giving rise to greed, one accomplishes [the karma of] taking what is not given, or accomplishes sexual misconduct, or accomplishes frivolous talk, in all these cases two function simultaneously. Question: Why are false speech and the other two [verbal actions] not mentioned? The explanation is: there is frivolous talk apart from false speech and the other three; but where false speech and the other three [occur], being untimely, they necessarily involve frivolous talk as well. Here, since it clarifies two functioning simultaneously, it only mentions frivolous talk and does not speak of the three such as false speech. The *Nyāyānusāra* refutes this, saying: "'Two functioning simultaneously' refers to engaging in misconduct: if one personally performs killing, stealing, or frivolous talk, or dispatches another to do so, at the stage where any one of these is accomplished, any one among greed, hatred, or wrong view is present. Or, when any two of evil karmas performed through prior preparation culminate while greed and other remaining defiled [minds] or undefiled minds are present. In this regard the author of the treatise states that at the time of a mind of hatred, one culminates the karma of killing; if at the stage of giving rise to greed, one accomplishes taking what is not given, sexual misconduct, or frivolous talk. This too is unreasonable. If one personally culminates it, then for killing there is no need to specify hatred, because there is no room for any other [defilement] to culminate it; the same applies to specifying greed for stealing and sexual misconduct. To state that when giving rise to greed one accomplishes frivolous talk is deficient, because it can be accomplished through three. If [accomplished] through prior preparation, at the time of culmination one should state each one as 'any one among greed and the others.'" The Kośa master defends it, saying: When personally culminating killing, in principle there must be hatred. In explaining two functioning simultaneously, if hatred were not stated, it would not be evident in the phrasing. Because the *Nyāyānusāra* does not state it, the phrasing is obscure and difficult to understand. For stealing and sexual misconduct, one should interpret it by analogy with this. In reality, frivolous talk can be culminated through three; the one-sided mention of greed is made in passing while discussing greed. In the subsequent 'three functioning simultaneously', the statement 'any one among greed and the others' casts a shadow to indicate that in the preceding 'two functioning simultaneously' there is also 'any one among greed and the others'. Since the undefiled mind was already mentioned in the preceding 'one functioning simultaneously', it casts a shadow to indicate that in the subsequent 'two functioning simultaneously' there is also an undefiled mind. The author of the treatise is skillful in phrasing, using mutual implication across earlier and later passages, and did not wish to use redundant words; hence he did not explain them separately.