俱舍論疏 3.14

3.14

論「命根二者至能續及能持」，此釋命根二增上。《正理論》云「命根於二有增上者，謂由此故施設諸根及根差別，由此有彼有、此無彼無故。或於眾同分能續及能持。於無色界要有命根方有所生，處決定故。彼起自地善、染心等，或起餘心，非命終故。」舊《俱舍》云「於眾同分相應，及執持中增上。」真諦釋云：「如生人道，得在人類，故言相應。命若壞時，則生異道，非復人類。又此身何以得相續住？要由有命執持住故。」

On the Śāstra's: "Regarding the two of the life-faculty: […] capable of continuing and capable of sustaining": this explains the two kinds of predominance of the life-faculty. The Nyāyānusāra says: "That the life-faculty has predominance with respect to two means: on account of this, the various faculties and the distinctions among faculties are designated, because when this exists, that exists, and when this is absent, that is absent. Alternatively, it is capable of continuing and sustaining the generic conformity (nikāyasabhāga). In the formless realm, there must be a life-faculty before there can be that which is generated, because the place is fixed. When they generate wholesome, defiled minds, and so forth of their own stage, or generate other minds, it is not because life has ended." The old translation of the Kośa says: "It is predominant in association with and in holding fast to the generic conformity." Paramārtha explains: "As when born into the human destiny, one is able to abide in the human category; hence it is called 'association'. When life is destroyed, one is then born into a different destiny and is no longer of the human category. Furthermore, why is this body able to abide in continuation? It is necessarily because the presence of life holds it fast and causes it to abide."