俱舍論疏 4.191

4.191

論「於自相續至決定如是」，此即答也。總明得等所依有二：一有為法，謂自相續；二無為法，謂即二滅。此即初也。若成他身即趣雜亂。若成非情，即共成有為過，及無情不定過，壞法性故。

[On the passage in] the treatise, from "In one's own continuum" to "it is definitively so": This is the answer. In general, the bases of acquisition and so forth are clarified as two: first, conditioned dharmas, meaning one's own continuum; second, unconditioned dharmas, meaning the two cessations. This refers to the first. If [acquisition] pertained to another's continuum, the destinies (gati) would become confused. If it pertained to insentient things, there would be the fault of conditioned things being possessed in common, and the fault of indefiniteness for insentient things, thereby destroying the nature of dharmas.