俱舍論記 4.17

4.17

「有餘師說至界謂種子」者，此是第三經部師解。有餘經部師，隨其所應，於此偏增現行色聚中，現行者有體，餘不現行但有種子未有體相。故契經說：於水聚中有種種界。界謂種子，即是火等種。又解：隨其所應，於此地、水、火、風偏增現行聚中，現行者有體，餘三大不現行者但有種子功能未有體相。釋經如前。若依經部宗，俱生有二：一種子俱生、二現行俱生。種子俱生者，謂體未現行，但有能生因種功能，據此義邊說種子俱生。如諸色聚若遇緣時，隨其所應即有地、水、火、風、色、香、味、觸等現行，明知彼聚先有種子。現行俱生者，謂體現行事相顯了，據此義邊說現行俱生。如色聚中地、水、火、風、色、香、味、觸等，隨其所應，或一現行、或二俱起，乃至具八，多少不定。以彼宗許有所造色離諸四大，如日光等及孤遊香、獨行觸等，又許四大或具不具，所以得作斯解。又許一具四大容造多所造色，於俱生中同處不相離，乃至析至一極微處，四大、造色隨其多少，同一處所更相涉入不相障礙，如眾燈光同於一室。於同一處不相礙中，大種、造色展轉相望，若異性相望即不障礙，若同性相望即相障礙。如國無二王，天唯一日。應知此中若有種子不必有彼現行，若有現行定有種子。隨其所應若內若外辨二俱生，或約現行俱生、或約種子俱生、或二種俱生，當說其相。

Regarding "Other masters say [...] dhātu means seed": this is the explanation of the third, a Sautrāntika master. Other Sautrāntika masters say: according to what is appropriate, in this aggregation of matter where one [element] predominantly increases in actual manifestation, that which is actually manifest has a substantial entity, whereas the others that are not actually manifest possess only seeds and do not yet have substantial entities or characteristics. Therefore the sūtra says: "In an aggregation of water there are various elements (dhātu)." Dhātu means seeds, which are the seeds of fire and the rest. Another explanation is: according to what is appropriate, in this aggregation where earth, water, fire, or wind predominantly increases in actual manifestation, that which is actually manifest has a substantial entity, whereas the remaining three great elements that are not actually manifest possess only the functional capacity of seeds and do not yet have substantial entities or characteristics. The explanation of the sūtra is as before. According to the Sautrāntika school, simultaneous arising has two types: first, simultaneous arising of seeds; second, simultaneous arising of actual manifestations. Simultaneous arising of seeds means that the substantial entity is not yet actually manifest, but there is merely the causal seed's functional capacity capable of producing; according to this aspect, it is called simultaneous arising of seeds. For example, when all aggregations of form encounter conditions, according to what is appropriate, earth, water, fire, wind, color-form, odor, taste, tangible, and so on immediately become actually manifest; thus we clearly know that the aggregation previously possessed seeds. Simultaneous arising of actual manifestations means that the substantial entity is actually manifest and its actual characteristics are distinct; according to this aspect, it is called simultaneous arising of actual manifestations. For example, in an aggregation of form, earth, water, fire, wind, color-form, odor, taste, tangible, and so on, according to what is appropriate, either one is actually manifest, or two arise together, up to having all eight complete, the number being indefinite. Because that school accepts that there is derived form apart from the four great elements—such as sunlight and the like, as well as isolated odors and singly moving tangibles—and also accepts that the four great elements may be complete or incomplete, they are able to put forth this explanation. Furthermore, they accept that one set of four great elements can produce multiple derived forms; in simultaneous arising, they are inseparable in the same locus, down to the point of being analyzed to a single infinitesimal atom, where the four great elements and derived forms, according to their number, interpenetrate in the same locus without obstructing one another, just as the light of multiple lamps occupies the same room. Among those not obstructing each other in the same locus, when the great elements and derived forms are viewed in relation to one another: if viewed as different natures, they do not obstruct each other; if viewed as the same nature, they obstruct each other. Just as a kingdom has no two kings, and heaven has only one sun. It should be known that here, if there is a seed, there is not necessarily that actual manifestation, but if there is an actual manifestation, there is definitely a seed. According to what is appropriate, whether internal or external, in distinguishing the two kinds of simultaneous arising, their characteristics should be stated either in terms of simultaneous arising of actual manifestations, or in terms of simultaneous arising of seeds, or both kinds of simultaneous arising.