俱舍論疏 2.103

2.103

論「意法意識至名為法界」，此釋剎那唯後三也。「此說究竟非等流者」，自餘無漏，苦法智忍未現前時，無同類因。苦法智忍若現在前，即有同類因。唯苦法智忍，於一切時無同類因，故名究竟非等流者。《正理論》云「謂初無漏苦法忍品，非等流故名一剎那。此說正現行亦非等流者，餘有為法無非等流，唯初無漏五蘊剎那無同類因而得生起，餘有為法無如是事，等無間緣勢力強故，前因雖闕而此得生。等無間緣勢力強者，與初聖道品類同故，無量善法所長養故。與初聖道性相等故，為此廣修諸加行故。」問：從同類因生名為等流者，利根聖人、鈍無漏道畢竟無同類因，五類之中是何法攝？若謂等流無同類因，若謂剎那非初無漏，豈非五類攝法不盡？答：五類攝法盡。所以得知？故此論云「謂初無漏苦法忍品，非等流故名為剎那。此說究竟非等流者，餘有為法無非等流。」故知除初無漏，餘有為法皆等流攝。利根聖人鈍無漏道，既是餘有為法攝，明知是等流。何者名為剎那？答：唯取現起一剎那法名曰剎那。自餘皆非，以不定故。故《正理》云「此說正現行亦非等流者，餘有為法無非等流。」問：利根聖人鈍無漏道，亦是究竟無同類因，如何得說是等流性？答：未練根時皆容起故。容有因故，非剎那法。問：在凡位中豈無唯有利根性者？答：一切眾生法爾身中具六種性，遇緣不同成利鈍性，未遇緣前利鈍不定。非是法爾，何理相違？

Regarding the Śāstra's statement, 'Mind, dharmas, and mental consciousness... are called the dharma element,' this explains that [the category of] momentary [dharmas] belongs only to the latter three [elements]. Regarding 'this refers to that which is definitively not an out-flow,' all other uncontaminated [dharmas], before the patience of the dharma-knowledge regarding suffering manifests, lack a homogeneous cause; but once the patience of the dharma-knowledge regarding suffering manifests, they have a homogeneous cause. Only the patience of the dharma-knowledge regarding suffering lacks a homogeneous cause at all times; therefore, it is termed 'definitively not an out-flow.' The Nyāyānusāra states: 'The initial uncontaminated stage of the patience of dharmas regarding suffering, being not an out-flow, is termed "one moment." This refers to that which is presently active and is also not an out-flow; among other conditioned dharmas, there are none that are not out-flows. Only the initial uncontaminated moment of the five skandhas arises without a homogeneous cause; among other conditioned dharmas, there is no such occurrence. Because the power of the immediately preceding condition is strong, even though the antecedent cause is lacking, this [moment] is able to arise. That the power of the immediately preceding condition is strong is because it is of the same category as the initial noble path, because it has been nurtured by immeasurable wholesome dharmas, because its nature is equal to the initial noble path, and because one has extensively practiced all preparations for its sake.' Question: If arising from a homogeneous cause is termed 'an out-flow,' then for a noble person of sharp faculties, the dull uncontaminated path completely lacks a homogeneous cause; among the five categories, which dharma subsumes it? If one says it is an out-flow, it lacks a homogeneous cause; if one says it is momentary, it is not the initial uncontaminated [moment]. Would this not mean that the five categories do not exhaustively subsume all dharmas? Answer: The five categories exhaustively subsume all dharmas. How is this known? For this treatise states: 'The initial uncontaminated stage of the patience of dharmas regarding suffering, being not an out-flow, is termed "momentary." This refers to that which is definitively not an out-flow; among other conditioned dharmas, there are none that are not out-flows.' Thus we know that, except for the initial uncontaminated [moment], the other conditioned dharmas are all subsumed under out-flows. Since the dull uncontaminated path of a noble person of sharp faculties is subsumed under 'other conditioned dharmas,' it is clear that it is an out-flow. What is termed 'momentary'? Answer: It refers only to the dharma that is presently arising in a single moment; this is termed 'momentary.' All others are not, because they are not determinate. Thus the Nyāyānusāra states: 'This refers to that which is presently active and is also not an out-flow; among other conditioned dharmas, there are none that are not out-flows.' Question: The dull uncontaminated path of a noble person of sharp faculties also definitively lacks a homogeneous cause; how can it be said to have the nature of an out-flow? Answer: Before refining the faculties, it is possible for it to arise in all cases. Because it is possible for it to have a cause, it is not a momentary dharma. Question: In the ordinary stage, could there not be someone who inherently possesses only a sharp faculty? Answer: Naturally, all sentient beings possess the six kinds of natures within their bodies; encountering different conditions, they become of sharp or dull faculties. Before encountering conditions, whether sharp or dull is not fixed. It is not an innate nature [belonging only to one type], so what principle is contradicted?