俱舍論疏 15.176

15.176

論「幾業能引至先業引故」，明現不能引眾同分。《婆沙》一百一十四云「問：幾業能引眾同分：幾能滿耶：或有說者，二能引眾同分亦能滿，謂順次生受業、順後次受業。二能滿眾同分不能引，謂順現法受業、順不定受業。復有說者，三能引眾同分亦能滿，謂除順現法受。一能滿眾同分不能引，謂順現法受。復有欲令順法現受業亦能引眾同分，若作是說，此四種業皆能引眾同分滿眾同分。」此論同《婆沙》第二說。有人以此論文證唯同分是引果者，非。此中問業幾能引眾同分，不言幾業招引果，非為定證。《正理》等云「幾是引果？謂命根、眾同分。」此文為定，如異熟因中引文。

From the treatise's "How many karmas can project..." to "...projected by prior karma," this clarifies that the present cannot project the generic homology. The Vibhāṣā, fascicle 114, says: "Question: How many karmas can project the generic homology, and how many can complete it? Some say: Two can project the generic homology and can also complete it: namely, karma experienced in the next life and karma experienced in subsequent lives; two can complete the generic homology but cannot project it: namely, karma experienced in the present life and karma experienced indeterminately. Others say: Three can project the generic homology and can also complete it: namely, excluding karma experienced in the present life; one can complete the generic homology but cannot project it: namely, karma experienced in the present life. Still others maintain that karma experienced in the present life can also project the generic homology; if one states this, all four kinds of karma can project the generic homology and complete the generic homology." The present treatise agrees with the second explanation of the Vibhāṣā. Some use this text of the treatise to prove that generic homology alone is the projected fruit; this is incorrect. Here the question is how many karmas can project generic homology; it does not say how many karmas bring about the projected fruit, so it is not a definitive proof. The Nyāyānusāra and others say: "What are the projected fruits? Namely, the life faculty and generic homology." This text is definitive, as in the passage quoted under the cause of ripening.