俱舍論疏 13.152

13.152

論「於中欲界至大種所造」，明散無表所依大種唯是等流性，同類因生故。非所長養，因等起心不能長養能生無表諸大種故。非是異熟因所生，故非異熟。非無漏故，非剎那。是有為故，非實事。問：此大種是誰等流果？《正理論》云「如是說者，從無始來，定有能造無對造色已滅大種為同類因，能生今時等流大種。造有表業大種亦應是無始來同類大種之等流果，非從異類。」又云「何緣定心所生無表是無別異大種所生，散無表生依別異大？定生無表，七支相望展轉力生同一果故，唯從一具四大種生。散此相違，故依異大。」問：如不殺戒，對多有情各一不殺，為同四大？為別四大？答：同一大種。《正理論》云「雖對別異有情相續發多無貪所生無表，而但一具大種為因，以所生果類無別故。」疑曰：此多無貪所生無表非是一果，如何用同大造？

The treatise says: "Among them, in the desire realm... down to: produced by primary elements." This clarifies that the primary elements supporting scattered non-informative forms are exclusively of outflows-conforming nature (naiṣyandika), because they arise from a similar cause (sabhāga-hetu). They are not accumulated (aupacayika), because the causal mind of equivalent arousal (samutthāna-citta) cannot nourish the primary elements producing the non-informative forms. Because they are not born of a maturation cause, they are not maturation (vipāka). Because they are not uncorrupted, they are not momentary. Because they are conditioned, they are not real existents. Question: Of what are these primary elements the outflows-conforming fruit (niṣyanda-phala)? The Nyāyānusāra says: "The correct explanation is: from beginningless time, there have definitely been ceased primary elements capable of producing non-resistant derived forms that act as similar causes (sabhāga-hetu) capable of producing the present outflows-conforming primary elements. The primary elements producing informative actions should also be the outflows-conforming fruits of beginningless similar primary elements, not from a different category." It also says: "For what reason are the non-informative forms produced by a concentrated mind produced by non-distinct primary elements, whereas the arising of scattered non-informative forms relies on distinct primary elements? Because the non-informative forms produced by concentration, with their seven limbs mutually exerting power to produce a single fruit, arise only from a single set of four primary elements. The scattered is contrary to this, and therefore relies on distinct primary elements." Question: Take the precept against killing: directed toward many sentient beings, there is an abstention from killing for each; are they of the same four primary elements, or distinct four primary elements? Answer: The same primary elements. The Nyāyānusāra says: "Although non-informative forms arisen from multiple non-greeds are aroused toward distinct continuities of sentient beings, they have only a single set of primary elements as their cause, because the categories of fruits produced are not distinct." A doubt is raised: The non-informative forms produced by these multiple non-greeds are not a single fruit; how can they be produced using the same primary elements?