俱舍論記 9.39

9.39

「於此義中至依精血住」者，此中義便明精血大種成根依、不成根依，總起兩問。根謂身根，以初生時唯身根故。依謂所依大種。問：為由業力令中有末後念同時精血大種，即成生有初念根依大種。言即成者，約相續道說，言前念大種成後念根依大種。若橫剋而言，後念根依大種，實非用彼前念精血大種所成，以彼落謝故。但為同類因無間引起，故言即成根依。如變乳成酪、變水成虫，還約相續道說言，乳即成酪、水即成虫。若橫望而言，酪之與虫非即乳、水。此即敘初問意。第二問意：為業別生中有後念根依家大種、依精血住，能成生有初念根依，不由前念精血大種成後根依？

[On the passage] 'In this meaning... resting upon semen and blood': herein, in passing, it clarifies whether the great elements of semen and blood become the basis of the faculties or do not become the basis of the faculties, collectively raising two questions. 'Faculty' refers to the body faculty, because at the initial moment of birth there is only the body faculty. 'Basis' refers to the primary elements (mahābhūta) on which it relies. The question is: Does karmic force cause the great elements of semen and blood at the final thought-moment of the intermediate existence to immediately become the great elements that are the basis of the faculties in the initial thought-moment of rebirth-existence? The phrase 'immediately become' is stated in terms of the course of the continuum: it means the great elements of the preceding moment become the great elements that are the basis of the faculties in the succeeding moment. If strictly scrutinized, the great elements that are the basis of the faculties in the succeeding moment are not truly formed by using those great elements of semen and blood of the preceding moment, because those have perished. They are merely immediately caused to arise by homogeneous cause (sabhāga-hetu); thus it is said that they 'immediately become the basis of the faculties.' Just as milk transforming into curds or water transforming into insects is stated in terms of the course of the continuum—saying that milk immediately becomes curds, or water immediately becomes insects—yet if viewed across moments, curds and insects are not identical to milk and water. This summarizes the intent of the first question. The intent of the second question is: Does karma separately produce the great elements belonging to the basis of the faculties in the final moment of intermediate existence, which, resting upon semen and blood, are able to form the basis of the faculties in the initial moment of rebirth-existence, rather than the great elements of semen and blood of the preceding moment becoming the basis of the faculties of the subsequent moment?