俱舍論疏 15.108

15.108

論「二由勢力至盡時便止」，第二緣也。《正理論》云「二由勢力斷壞故捨。謂由淨信、煩惱勢力所引無表，彼二限勢若斷壞時，無表便捨，如所放箭及陶家輪（已上同《俱舍論》）。故軌範師作如是說：由等起力所引發故，雖捨加行及阿世耶，無表或容盡壽隨轉。乃至發起極猛利纏，捶擊禽獸，應知亦爾。或先立限齊爾所時，今限勢過，無表便斷。」引軌範師釋前限勢，故知同前。無表或容盡壽隨轉等者，同文故來，意取限勢過斷也。《婆沙》一百二十二云，大意亦同。有人不得論意，妄為會釋。

On the Śāstra's statement, "Second, through the force... it stops when exhausted": this is the second condition. The *Nyāyānusāra* says: "Second, it is abandoned because of the exhaustion of force. That is, regarding unmanifest action induced by the force of pure faith or defilement: when the limited force of those two is exhausted, the unmanifest action is abandoned, like a discharged arrow or a potter's wheel (the above is identical with the *Abhidharmakośa*). Therefore, the master (ācārya) stated: 'Because it is induced by the power of its origination (samutthāna), even if one abandons preparation and intention, unmanifest action may continue for the rest of one's life. Even to the point of generating extremely intense entanglements and beating birds and beasts, know that it is likewise. Or, having previously set a limit of such-and-such time, now that the force of the limit has passed, the unmanifest action is severed.'" Citing the master to explain the aforementioned limited force shows that it is identical with the preceding. That "unmanifest action may continue for the rest of one's life," etc., appears here because it is part of the same passage; the intended meaning is that it is severed when the force of the limit passes. Fascicle 122 of the *Vibhāṣā* has broadly the same meaning. Some people, failing to understand the intention of the treatise, have made arbitrary harmonizing interpretations.