俱舍論記 18.73

18.73

「論曰至非聞修類」者，釋上兩句。一釋贍部、二釋男、三釋對佛、四釋佛思、五釋思所成。故《正理》云「唯思所成，非修所成，不定界故，所感異熟此所繫故。非聞所成，彼羸劣故。亦非生得，加行起故。」又《婆沙》一百七十七云「問：相異熟業以何為自性？為身業？為語業？為意業耶？答：三業為自性，然意業增上。有說：唯意業為自性，非身、語業。所以者何？此業猛利，身、語業鈍故。問：相異熟業為在意地？為五識身耶？答：在意地，非五識身。所以者何？意識有分別，要觀察已行。五識無分別，隨境界力起故。問：相異熟業，為加行得？為離染得？為生得耶？答：唯加行得，非離染得、非生得。所以者何？此業必在三無數劫修諸波羅蜜多圓滿身中加行功用作意而後得故。有說：此業加行得亦生得，但非離染。問：相異熟業為聞所成？思所成？修所成耶？答：唯思所成，非聞、非修。所以者何？此業勝故，非聞所成。欲界繫故，非修所成。有說：此業通聞、思所成，但非修所成（《婆沙》雖無評家，諸論既同前師，即以前師為正）。」何處起者，在欲界人起。唯贍部洲，非餘洲。依何身起者，依男身起，非女身等。於何時起者，佛出世時，非無佛世。緣何境起者，現前緣佛起勝思願，不緣餘境。問：三十二大丈夫相，為一思所引？為多思耶？評家云：如是說者，三十二思引三十二大丈夫相，一一復以多業圓滿。問：菩薩所起三十二思，於諸相中先引何相？答：有說先引足下平滿善住相，後引餘相，先安其足後及餘故。有說：先引目紺青相，先以慈眼觀世間故。如是說者，此則不定，隨此相緣合則引此相。

Regarding the passage from "The Śāstra says" up to "is not of the class of hearing or cultivation": this explains the first two lines. First is explaining Jambūdvīpa, second is male gender, third is facing a Buddha, fourth is volition directed toward a Buddha, and fifth is arisen from thinking. Hence the *Nyāyānusāra* states: "It is only arisen from thinking, not arisen from cultivation, because it is of an indeterminate realm, and the ripening it induces is bound to this [realm]. It is not arisen from hearing, because that is feeble. Nor is it innate, because it arises through exertion." Furthermore, the *Mahāvibhāṣā*, fascicle 177, states: "Question: What is the intrinsic nature of the karma of the ripening of the marks? Is it bodily karma? Verbal karma? Or mental karma? Answer: The three karmas are its intrinsic nature, but mental karma is predominant. Some say: Mental karma alone is its intrinsic nature, not bodily or verbal karma. Why is this? This karma is intense, whereas bodily and verbal karmas are dull. Question: Is the karma of the ripening of the marks in the mental ground, or in the five sensory consciousnesses? Answer: It is in the mental ground, not in the five sensory consciousnesses. Why is this? Mental consciousness possesses discrimination, and acts only after investigation. The five consciousnesses lack discrimination, arising merely following the power of sensory objects. Question: Is the karma of the ripening of the marks attained through exertion, attained through detachment from defilement, or innate? Answer: It is attained only through exertion, neither attained through detachment from defilement nor innate. Why is this? This karma is obtained only after exertion, effort, and attention within a body that has fulfilled the perfections over three incalculable eons. Some say: This karma is attained through exertion and is also innate, but not through detachment from defilement. Question: Is the karma of the ripening of the marks arisen from hearing, arisen from thinking, or arisen from cultivation? Answer: It is only arisen from thinking, neither from hearing nor from cultivation. Why is this? Because this karma is superior, it is not arisen from hearing; because it is bound to the desire realm, it is not arisen from cultivation. Some say: This karma is inclusive of both that arisen from hearing and from thinking, but is not arisen from cultivation (Although the *Mahāvibhāṣā* does not provide a definitive judgment, since the various treatises agree with the former master, the former master is taken as correct)." Where does it arise? It arises among humans in the desire realm; only in Jambūdvīpa, not in other continents. Based on what body does it arise? It arises based on a male body, not on a female body or others. At what time does it arise? When a Buddha appears in the world, not in an era without a Buddha. Taking what object does it arise? It arises taking a Buddha present before oneself as the object, generating superior volition and aspiration, not taking other objects. Question: Are the thirty-two marks of a great man induced by a single volition, or by multiple volitions? The definitive judgment states: According to what is explained, thirty-two volitions induce the thirty-two marks of a great man, and each one is further perfected by multiple karmas. Question: Among the thirty-two volitions generated by a bodhisattva, which mark is induced first? Answer: Some say the mark of well-situated, flat, and level soles of the feet is induced first, and the remaining marks are induced later, because his feet are planted first and others follow. Some say: The mark of dark-blue eyes is induced first, because he first observes the world with eyes of compassion. According to what is explained: This is indeterminate; depending on what conditions align for a given mark, that mark is induced.