俱舍論記 26.99

26.99

「由隨位別至如華蘂於果」者，經部答。由隨分位差別不同，四貪欲異。一執現總我起總自體欲，謂諸有情於最初位，執現五蘊總計為我，起總自體貪欲。二執當總我起總後有欲，謂諸有情次於後位，執當來五蘊總計為我，起總後有貪欲。三執當別我起別後有欲，謂諸有情次於後位，執當來五蘊別計為我，起別後有貪欲。或計四天王天、或計三十三天等名當別我。四執續生我起續生時欲，謂諸有情次於後位，執彼當來中有五蘊為續生我，起續生時貪欲。又解：執彼當來生有初位續生時我，起續生時貪欲。又解：中、生二種俱名續生我，於當中、生起續生時貪欲。或執造業我起造業時欲，謂諸有情執此現在造當業我，起造業時貪欲以為第四。次別配釋云：第一執現總我起欲，望於苦果是初因故說名為因，猶如種子遠望於果，即是經中以欲為根。第二執當總我起欲，望於苦果漸近等招集故說名為集，如芽、莖等於果漸近，即是經中以欲為集。第三執當別我起欲，望於苦果為別緣故說名為緣，猶如田等於所生果，謂由田、水、糞等力故，令所生果味有甘等勢力差別。熟變不同，德用別生，除飢、渴等名為德也，即是經中以欲為類。第四執續生我起欲，或執造業我起欲，望於苦果能近生故說名為生，猶如華、蘂近生於果，即是經中以欲為生。問：何故現起貪欲總非別，當來即於總、別起愛？解云：現體已起，即於此體但可總貪。當體未生，生不定故，或於總相起貪、或於別生起貪。又解：執造業我起造業時欲，亦名於現別我起貪。

Regarding the passage from "According to the distinctions of state" up to "like a flower and bud to the fruit": The Sautrāntika answers. According to the different distinctions of state, craving differs in four ways: First, grasping at the present aggregate self gives rise to craving for the aggregate self-entity: this means that sentient beings, in their initial state, grasp at the present five skandhas and conceptualize them in aggregate as a self, giving rise to aggregate craving for their own entity. Second, grasping at the future aggregate self gives rise to craving for aggregate future existence: this means that sentient beings, subsequently in a later state, grasp at the future five skandhas and conceptualize them in aggregate as a self, giving rise to aggregate craving for future existence. Third, grasping at a future distinct self gives rise to craving for distinct future existence: this means that sentient beings, subsequently in a later state, grasp at the future five skandhas and conceptualize them distinctly as a self, giving rise to distinct craving for future existence—such as conceptualizing [the self as] the Caturmahārājakāyika gods or the Trāyastriṃśa gods, etc., which is called a future distinct self. Fourth, grasping at the self of continuing rebirth gives rise to craving at the time of continuing rebirth: this means that sentient beings, subsequently in a later state, grasp at the future five skandhas of the intermediate existence (antarābhava) as the self of continuing rebirth, giving rise to craving at the time of continuing rebirth. Another explanation says: Grasping at the self at the initial state of the future birth-existence (upapattibhava), at the time of continuing rebirth, gives rise to craving at the time of continuing rebirth. Yet another explanation says: Both intermediate existence and birth-existence are called the self of continuing rebirth, and one gives rise to craving at the time of continuing rebirth directed toward that future intermediate existence or birth-existence. Or else, grasping at the self that creates karma gives rise to craving at the time of creating karma: this means that sentient beings grasp at this present self that creates future karma, giving rise to craving at the time of creating karma as the fourth. Next, matching and explaining them individually: The first, giving rise to craving by grasping at the present aggregate self, is called "cause" because it is the primary cause with respect to the fruit of suffering, just as a seed is distant with respect to the fruit; this corresponds in the sūtra to taking craving as the root. The second, giving rise to craving by grasping at the future aggregate self, is called "origination" because it gradually approaches and equably gathers the fruit of suffering, just as the sprout and stalk gradually approach the fruit; this corresponds in the sūtra to taking craving as origination. The third, giving rise to craving by grasping at a future distinct self, is called "condition" because it serves as a distinct condition with respect to the fruit of suffering, just as a field and so forth are to the fruit produced—namely, due to the power of the field, water, manure, and so on, the fruit produced has differences in taste such as sweetness and varying potencies; their ripening changes differ, generating distinct functions and utilities, where the dispelling of hunger, thirst, and so forth is called utility; this corresponds in the sūtra to taking craving as the class. The fourth, giving rise to craving by grasping at the self of continuing rebirth, or giving rise to craving by grasping at the self that creates karma, is called "production" because it can directly produce the fruit of suffering, just as a flower and bud directly produce the fruit; this corresponds in the sūtra to taking craving as production. Question: Why is the present craving only aggregate and not distinct, whereas for the future one gives rise to attachment toward both aggregate and distinct? The explanation says: The present entity has already arisen, so toward this entity one can only crave in the aggregate. The future entity has not yet arisen and its arising is undetermined; hence one may give rise to craving toward the general characteristic or toward distinct arising. Another explanation says: Grasping at the self that creates karma to give rise to craving at the time of creating karma is also termed giving rise to craving toward a present distinct self.