俱舍論記 30.90

30.90

「有為皆有至身外緣差別」者，論主答。言住異者，謂住之異。約住明異，即異別名。有為之法皆有異相，後必異前，故不相似。若異此者，應無出定。又諸心相續亦有定次，若此心次後彼心應生，於此心後彼心必生，如二十心相生中說。又諸心相續，亦有少分行相等前後相似方能相生，不生餘心，種姓別故。如女心無間，或起莊嚴身心、或起染污心、或起彼夫心、或起彼子等時，從此諸心相續、轉變、差別熏成種，後還生女心。如是女心，於後所起嚴、污心等有生功能。異此餘無生功能，種姓別故。女心無間容起多心，然多心中或先數起者、或明了近起者，先起非餘。又解：或先數起者、或先明了者、或先近起者，先起非餘。有解：若先數起者，就數起中起明了者，就明了中起近起者。由此義故，先起非餘。由如是心修力強故，唯除將起位時身，被外緣損壞，差別即不得起。又解：唯除將起位身，遇外緣善、惡差別，逢此勝緣起即不定。

Regarding "Conditioned things all have... distinct bodily external conditions": the author of the treatise answers. Speaking of 'variation of abiding' (sthity-anyathātva) means the variation of abiding; clarifying variation in terms of abiding, it is another name for variation (anyathātva). Conditioned dharmas all have the mark of variation; what comes later must be different from what came before, and therefore they are not similar. If it were otherwise, there could be no emergence from meditative absorption. Furthermore, mental continua also have a fixed sequence: if that mind ought to arise immediately following this mind, that mind will definitely arise after this mind, as explained in the context of the mutual arising of the twenty minds. Furthermore, mental continua also require a slight similarity in cognitive aspect (ākāra) and so forth before and after in order to produce one another, and do not produce other minds, because their lineages (gotra) differ. For example, immediately following a woman's mind, there may arise a mind of adorning the body, or a defiled mind, or a mind directed toward her husband, or toward her child, and so on; from these minds, through continuity, transformation, and differentiation, seeds are perfumed, and later the woman's mind is produced again. Thus, the woman's mind has the generative efficacy to produce subsequent minds of adornment, defilement, and so forth. Apart from this, others lack the generative efficacy, because their lineages differ. Immediately following a woman's mind, multiple minds have the capacity to arise; however, among these multiple minds, either the one that has arisen frequently, or the one that has arisen clearly and recently, will arise first, and not the others. Another explanation: either the one that arose frequently, or the one that was clear, or the one that arose recently, will arise first, and not the others. Yet another explanation: if one arose frequently, among those that arose frequently it is the clear one that arises; among the clear ones, it is the one that arose recently that arises. On account of this principle, it arises first and not the others. Due to the strength of cultivation of such a mind, it will arise, unless at the time it is about to arise, the body is impaired by external conditions, in which case the differentiated state cannot arise. Another explanation: unless at the time it is about to arise, the body encounters wholesome or unwholesome differences in external conditions; encountering such superior conditions, what arises becomes unfixed.