俱舍論疏 15.152

15.152

論「又本論說至俱時熟故」，此文證欲界中有順三受業，唯欲界中有此三業同時受故。《婆沙》一百一十八云「頗有順樂受等三業，非前非後受異熟果耶，答：有。此中，非前者，遮過去。非後者，遮未來。受異熟果者，謂三果同於一剎那頃受異熟果。依此立問，是以答有。謂順樂受業色者，此業能感人、天九處，除聲。惡趣四處，謂色、香、味、觸。順苦受業心、心所法者，此業能感苦受及彼相應異熟。順不苦不樂受業心不相應行者，此業能感人、天四類異熟，謂命根、眾同分、得、生住老無常。惡趣二類異熟，謂得、生住老無常。又順樂受業心不相應行者，此業能感人、天四類異熟，謂命根、眾同分、得、生住老無常。惡趣二類異熟，謂得、生住老無常。順苦受業色者，此業能感惡趣九處，除聲。人天四處，謂色、香、味、觸。順不苦不樂受業心、心所法者，此業能感不苦不樂受及彼相應異熟。又順樂受業心、心所者，此業能感樂受及彼相應異熟。順苦受業心不相應行者，此業能感惡趣四類異熟，謂命根、眾同分、得、生住老無常。人天二類異熟，謂得、生住老無常。順不苦不樂受業色者，此業能感人、天九處，除聲。惡趣四處，謂色、香、味、觸。」《正理》破云「此亦非證，以本論中說三界業如三受故。然非三界所繫諸業可俱時受，此亦應然。而本論言有三界業俱時熟者，為欲試驗於對法宗解、不解故，或於增上果說受異熟聲，色、無色思資下異熟令其久住，故作是言。順三受業文，亦容作此釋，故彼所引非定證因。」《婆沙》一百一十八云「頗有三界業非前非後受異熟果耶？答：有，乃至廣說。此中道理應答言無，以異熟果界地斷故。而言有者，有何理耶？有說：此中以問非理，是故隨彼作非理答。何故須作非理問耶？欲試驗他故，廣引事云云。復有說者，依增上果為此問答，亦不違理，以三界業容有一時受此果故，廣引事云云。」又云「由此道理，今於此中依增上果作此問答，亦不違理，以增上果一切界地無隔斷故（已上）。」若作俱舍師救云：准《婆沙》第二十解傍生、鬼趣異熟因中云「心、心所法者，樂、喜、捨受及相應法。」准此論文，故知許欲界有順捨受業。三業同時受者，亦得是異熟果，非唯作增上果，及非定是為試驗他故作非理問答。

On the Śāstra's statement: "Furthermore, the fundamental treatise says [...] because they ripen at the same time": This text proves that in the desire realm there are actions conducive to the three sensations, because only in the desire realm are these three actions experienced simultaneously. The Vibhāṣā, fascicle 118, says: "Are there three actions, conducive to pleasant sensation and the rest, that experience their fruitions of ripening neither earlier nor later? Answer: There are. Here, 'neither earlier' excludes the past; 'nor later' excludes the future. 'Experiencing fruitions of ripening' means that the three fruits experience fruitions of ripening together in a single instant. The question is posed on this basis, and thus the answer is affirmative. That is to say, as for the matter of action conducive to pleasant sensation, this action can experience nine bases in humans and gods, excluding sound; and four bases in the bad destinies, namely visible form, odor, taste, and tangibility. As for the mind and mental factors of action conducive to painful sensation, this action can experience painful sensation and ripening associated therewith. As for the conditioned factors not associated with the mind of action conducive to neither-painful-nor-pleasant sensation, this action can experience four categories of ripening in humans and gods, namely the life-faculty, commonality of kind, acquisition, and birth, duration, aging, and impermanence; and two categories of ripening in the bad destinies, namely acquisition, and birth, duration, aging, and impermanence. Furthermore, as for the conditioned factors not associated with the mind of action conducive to pleasant sensation, this action can experience four categories of ripening in humans and gods, namely the life-faculty, commonality of kind, acquisition, and birth, duration, aging, and impermanence; and two categories of ripening in the bad destinies, namely acquisition, and birth, duration, aging, and impermanence. As for the matter of action conducive to painful sensation, this action can experience nine bases in the bad destinies, excluding sound; and four bases in humans and gods, namely visible form, odor, taste, and tangibility. As for the mind and mental factors of action conducive to neither-painful-nor-pleasant sensation, this action can experience neither-painful-nor-pleasant sensation and ripening associated therewith. Furthermore, as for the mind and mental factors of action conducive to pleasant sensation, this action can experience pleasant sensation and ripening associated therewith. As for the conditioned factors not associated with the mind of action conducive to painful sensation, this action can experience four categories of ripening in the bad destinies, namely the life-faculty, commonality of kind, acquisition, and birth, duration, aging, and impermanence; and two categories of ripening in humans and gods, namely acquisition, and birth, duration, aging, and impermanence. As for the matter of action conducive to neither-painful-nor-pleasant sensation, this action can experience nine bases in humans and gods, excluding sound; and four bases in the bad destinies, namely visible form, odor, taste, and tangibility." The Nyāyānusāra refutes this, saying: "This is also not a proof, for in the fundamental treatise the actions of the three realms are spoken of as like the three sensations. Yet actions bound to the three realms cannot be experienced at the same time; here it should be the same. When the fundamental treatise says that there are actions of the three realms that ripen at the same time, this was said either to test whether one understands the tenets of the Abhidharma or not, or the word 'experiencing ripening' was used with respect to the sovereign fruit (adhipati-phala), because volition in the form and formless realms assists lower ripening and makes it endure for a long time; hence it speaks in this way. The passage on action conducive to the three sensations can also be interpreted in this way; therefore, what they cite is not a definitive proof-cause." The Vibhāṣā, fascicle 118, says: "Is there action of the three realms that experiences fruitions of ripening neither earlier nor later? Answer: There is—and so forth at length. In principle, one should answer that there is not, because fruitions of ripening are interrupted by realm and stage. Then why say there is? What is the reasoning? Some say: Because the question here was contrary to reason, an answer contrary to reason was given accordingly. Why must a question contrary to reason be posed? To test others—and matters are cited at length, and so forth. Others say: Posing this question and answer on the basis of the sovereign fruit does not contradict reason either, because actions of the three realms can possibly experience this fruit at one time—and matters are cited at length, and so forth." It also says: "By this reasoning, posing this question and answer here based on the sovereign fruit also does not contradict reason, because with the sovereign fruit there is no interruption across all realms and stages (end of quote)." If one offers a rescue as a master of the Kośa: Following the Vibhāṣā, fascicle 20, in explaining the causes of ripening for animals and hungry ghosts, which states: "Mind and mental factors are pleasant, joyful, and neutral sensations and associated factors." Following this textual passage, we know it is accepted that in the desire realm there are actions conducive to neutral sensation. That the three actions are experienced simultaneously can also be a fruition of ripening; it is not solely as a sovereign fruit, nor is it definitively a question and answer contrary to reason posed to test others.