俱舍論疏 4.3

4.3

「論曰今應思擇至決定俱生」，此品大文第二，有二十七頌明俱生法。文中有二：一問、二答。此即問也。問：何故作此論耶？《正理論》云何緣思擇諸法俱生？為破邪宗顯正理故。謂或有執諸行無因自然而起、或復有執由一因故諸行得生、或復有執由自性等不平等因而生諸行，為對此執故作斯論。此論問意，意云：一切有為如其體相，色，心等法種種不同，此法生時亦各別起，為有諸法決定俱生。

On the statement: 'The Śāstra says: now we should investigate up to definitely co-arise,' this is the second major section of this chapter, consisting of twenty-seven stanzas explaining co-arising phenomena. Within the text there are two parts: first, a question; second, an answer. This is the question. Question: Why is this treatise composed? The *Nyāyānusāra* says: For what reason does one investigate the co-arising of all phenomena? In order to refute perverse doctrines and reveal the correct principle. That is, some maintain that conditioned forces arise spontaneously without a cause; others maintain that conditioned forces are born from a single cause; still others maintain that conditioned forces arise from unequal causes such as primordial nature (prakṛti) and so forth. To counter these assertions, this treatise is composed. The intention of the question in this treatise means: all conditioned phenomena, in accordance with their substantive marks, differ in various ways as matter, mind, and so forth; when these phenomena arise, do they also arise separately, or are there phenomena that definitely co-arise?