俱舍論疏 16.99

16.99

論「虛誑離間至此三成故」，明語三業道三根究竟。有人三解：一云近因等起、二云剎那等起、三云通二等起。自評云：三解中初解非理，後之二解俱可為正。今詳論意，是剎那等起，不通餘解。所以知然？思俱轉中云二俱轉者，謂瞋心時究竟殺業，若起貪位成不與取、或欲邪行。三俱轉者，謂以瞋心於屬他生俱時殺、盜。若爾，所說偷盜業道由貪究竟，理應不成。依不異心所作究竟故作是說，決制應知。准上論文，究竟即是俱轉時也。又《正理》云「貪、瞋等三一一皆由癡根究竟，非無癡者此三起故。有餘於此作是釋言：即說此法由此究竟，自體生時即業道故。彼理窮故作如是釋，然實貪等正現前時，幸有癡根能為究竟。何緣不許執自體耶？餘業道中他究竟故。」准上論文，與業同時名究竟也。此等皆取自作不異心，非謂遣他及自作後便成不異心等。准上論文，剎那等起名為究竟。此等皆頌中云「瞋由瞋究竟，貪由貪究竟。」與《正理論》初師不同，同第二師。

On the Śāstra's passage: "From 'Lying, divisive speech...' to '...because these three are accomplished'": This clarifies that the three vocal karmapathas are brought to culmination by the three roots. Certain masters give three explanations: the first says they are proximate-cause-originated; the second says they are moment-originated; the third says they apply to both origins. [The author's] own evaluation states: "Among the three explanations, the first explanation is unreasonable, while the latter two explanations may both be correct." Now, examining the intention of the Śāstra, it is moment-originated and does not admit the other explanation. How is this known to be so? In [the discussion of] "co-functioning of intention", where it speaks of "two co-functioning", it means that at the time of a hateful mind, the karma of killing is brought to culmination, and if at a stage where greed arises, taking what is not given or sexual misconduct is accomplished. Where it speaks of "three co-functioning", it means that with a hateful mind toward what belongs to another, killing and stealing are simultaneously brought about. If so, what was said—that the karmapatha of stealing is brought to culmination by greed—would logically not be established. Because it is said that it is brought to culmination by an act performed with the same mind, it is stated thus; you should know that this is a definitive rule. In accordance with the above text of the Śāstra, culmination is precisely the time of co-functioning. Furthermore, the Nyāyānusāra states: "The three, greed, hatred, and so forth, are each brought to culmination by the root of delusion, because these three do not arise for one who is free from delusion. Others explain this by saying: It is said that this dharma is brought to culmination by this [root] because its very self, upon arising, is itself the karmapatha. Because their reasoning was exhausted, they made such an explanation; yet in truth, precisely when greed and the rest are present, fortunately there is the root of delusion that is able to bring it to culmination. For what reason is grasping the self-entity not accepted? Because in the other karmapathas, it is brought to culmination by another." In accordance with the above text of the Śāstra, being simultaneous with the karma is called culmination. All these refer to doing it oneself with the same mind, not to dispatching another or becoming the same mind after acting oneself, and so forth. In accordance with the above text of the Śāstra, the moment-originated is called culmination. All these are what the verse refers to: "Hatred is brought to culmination by hatred; greed is brought to culmination by greed." This differs from the first master of the Nyāyānusāra and agrees with the second master.