俱舍論記 9.108

9.108

「謂剎那頃至滅壞名死」者，答。謂同一剎那，由貪行殺具十二支。癡，謂貪相應無明。貪相應思是行。貪相應識，於諸境事了別名識。識俱三蘊，謂於五蘊中除識及受，以別立支，故取想蘊全，色、行二蘊少分。色蘊少分者，謂於色蘊中除五根及身語表、無表業。以別立，支故取餘識俱色蘊。言行蘊少分者，謂於行蘊中除無明、思、觸、貪，及無慚、無愧、惛沈、掉舉，并生、異、滅，以別立支故。取餘識俱行蘊，故名識俱三蘊總稱名色。名色是總，根是其別，以別住總，故言住名色根。五有色根說為六處，雖數有少，如名色釋。或由彼力能滿六故。故《正理》云「有色諸根說為六處。」又解：意住名根。眼等五根住色根，故云住名色根說為六處。意雖過去，五在現在，從多分說名為六處。或可現識望後名意。若爾，受蘊望彼名色亦名名色。何故不說？解云：名、色二種各有別法充名色體。意於現在更無別法，故取識為意。六處對餘境、識，三和合故有別觸起。領觸名受。貪即是愛。與貪相應無慚、無愧、惛沈、掉舉諸纏名取。貪同時剎那等起身、語二業表、無表名有。如是諸法未來正起時名生，至現異相熟變時名老，滅相滅壞時名死。住即名色攝也。問：生在未來、老死現在，是即時別，云何剎那具有十二？解云：此據四相作用究竟名一剎那，故具十二支。又解：生相不據作用，但體現前說有生支。此說剎那緣起，唯約有情、有漏。

[On] "It means that in a single instant [...] up to: destruction is called death": This is the answer. It means that within the very same single instant, committing killing driven by greed is complete with the twelve factors. Delusion is ignorance associated with greed. Volition associated with greed is conditioning factors. Consciousness associated with greed, distinguishing various objective states, is called consciousness. The three aggregates concomitant with consciousness refers to: from among the five aggregates, setting aside consciousness and feeling because they are established as distinct factors, taking the aggregate of perception in full, and portions of the two aggregates of form and conditioning factors. The 'portion of the aggregate of form' means: from within the aggregate of form, setting aside the five sense faculties as well as bodily and verbal informative and non-informative karma because they are established as distinct factors, taking the remaining form concomitant with consciousness. The phrase 'portion of the aggregate of conditioning factors' means: from within the aggregate of conditioning factors, setting aside ignorance, volition, contact, and greed, as well as lack of shame, lack of conscience, lethargy, restlessness, along with arising, alteration, and cessation, because they are established as distinct factors. Taking the remaining conditioning factors concomitant with consciousness, these three aggregates concomitant with consciousness are collectively designated name-and-form. Name-and-form is the general, and the faculties are its specific [components]; because the specific abides in the general, it says 'the faculties that abide in name-and-form'. The five material faculties are stated as the six sense-bases; although they are fewer in number, they are explained just as name-and-form was. Or, it is because their power is able to complete the six. Hence the Nyāyānusāra says: 'The material faculties are stated as the six sense-bases.' Another explanation is: the mind abides in the mental faculty. The five faculties beginning with the eye abide in the material faculties; therefore it says that the faculties abiding in name-and-form are stated as the six sense-bases. Although the mind belongs to the past, the five exist in the present; named after the majority, they are called the six sense-bases. Or perhaps the present consciousness is called mind with respect to what follows. If so, the aggregate of feeling would also be called name-and-form with respect to that name-and-form. Why is it not so stated? The explanation is: name and form each have distinct dharmas that supply the substance of name-and-form. For the mind, in the present, there is no other distinct dharma; therefore consciousness is taken as mind. Because the six sense-bases confront the remaining objects and consciousness, through the harmonious union of the three, a distinct contact arises. Experiencing contact is called feeling. Greed is thirst. The various entanglements associated with greed—lack of shame, lack of conscience, lethargy, and restlessness—are called grasping. The bodily and verbal karma, informative and non-informative, arising simultaneously in the same instant as greed, is called existence. When such dharmas are just arising in the future, it is called birth; when they reach the present characteristic of alteration and mature into change, it is called aging; when the characteristic of cessation destroys [them], it is called death. Stability is subsumed under name-and-form. Question: Birth is in the future, whereas aging and death are in the present; since their times are distinct, how can a single instant possess all twelve? The explanation is: this is stated according to the completion of the functions of the four characteristics being termed one instant; hence it possesses the twelve factors. Another explanation: the characteristic of birth does not depend on function; merely its substance becoming present is stated as the factor of birth. This explanation of instantaneous dependent origination applies solely to sentient beings and to the sāsrava.