俱舍論疏 2.100

2.100

論「八無礙至非所長養」，此釋八有等流異熟生。如文可解。酬先因者是異熟性，餘是等流。「諸無礙法無積集故非所長養」者，《正理論》云「豈不此中亦有長養？謂先因力引後果生，亦令功能轉明盛故。契經亦言：信無色法，增長廣大。應有長養。」雖有此言而非長養，即說等流增長廣大。若先因力引後果生，令其功能轉明盛者，此亦即依等流性說，同類、遍行因所生故。諸有礙法極微所成，同時積集可名長養。諸無礙法非極微故，無積集義，不名長養。

Regarding the text of the treatise: "The eight unobstructed... are not nourished": this explains that the eight [elements] have outflowing and ripening-born nature. It can be understood as written in the text. That which repays a prior cause is of the nature of ripening; the remainder is outflowing. As for "unobstructed phenomena, having no accumulation, are not nourished," the *Nyāyānusāra* says: "Is there not nourishment here as well? Namely, the power of a prior cause induces the arising of a subsequent effect, and also causes its capacity to become brighter and stronger. The sūtra also says: 'Faith in immaterial phenomena increases and expands.' Therefore, there should be nourishment." Although there is this statement, it is not nourishment; it refers to outflowing increasing and expanding. If the power of a prior cause induces the arising of a subsequent effect and causes its capacity to become brighter and stronger, this is also stated based on outflowing nature, because it is produced by similar and universal causes. Resistant phenomena are formed of atoms; simultaneous accumulation can be called nourishment. Unobstructed phenomena are not composed of atoms, so they lack the meaning of accumulation and are not called nourished.