[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822) › 6.154 # 俱舍論疏 6.154 俱舍論疏 6.154 - **Language:** Classical Chinese ### [6.154](https://indike.org/pramana/in.bauddha.taisho.1822.6.154) 論「由此但應至簡別餘因」，論主述自釋也。變異而熟是異熟義，不應如婆沙師說熟通五果，但異以簡餘因。《正理》救云「然經主言毘婆沙師作如是釋：異類而熟是異熟義。謂異熟因唯異類熟，俱有等因唯同類熟。能作一因兼同、異熟，故唯此一名異熟因。乃至廣說，皆不應理，毘婆沙師非決定說六因所得皆名熟故。設許爾者，是果異名，亦無有失。」《正理》自釋云「然異熟因或持業釋，如經說異熟生眼。或依主釋，故契經言業之異熟。言異熟者，或離因熟、或異因熟，此二屬果。或所造業至得果時變而能熟，此一屬因。」又云「此異熟因總說有二：一能牽引、二能圓滿。且眾同分及與命根，非不相應行獨所能牽引。」又云「要業牽引命、眾同分。」又云「身、語二業定不能引命、眾同分。不爾，便違契經正理，經言劣界思所引故。此說欲、有命、眾同分，唯意業感，非身、語業。身、語表業眾多極微一心所起，於中唯一引眾同分及與命根。餘無此能，不應理故。若許同時共感一果，則應更互為俱有因。有對造色為俱有因，非宗所許。又非次第一一極微牽引命根及眾同分，一心起故；非一心起無異功能別引生後而無過失。非為滿業，亦有斯過。於一生中，各別能取色、香、味等圓滿果故。依此無表亦同此釋，多遠離體一心起故，不許互為俱有因故。」准此論文，於《婆沙》等論文外更立此義，引果、滿果及生前後力用別故，一心所引不令有異。同是滿果一異熟，色等雖異，力用同故。所以同一心引，感果有異。 > The treatise says: "Therefore, one should only \[...\] to distinguish it from the other causes." The author of the treatise sets forth his own explanation. Ripening through alteration is the meaning of maturation (vipāka); it should not be as the \*Vibhāṣā\* masters say, that "ripening" extends to all five fruits and that "different" is merely used to distinguish it from other causes. The \*Nyāyānusāra\* defends \[the \*Vibhāṣā\*\], saying: "However, the author of the sūtra (\*Kośakāra\*) says: 'The masters of the \*Vibhāṣā\* explain it like this: ripening into a different class is the meaning of maturation. That is, the maturation cause ripens only into a different class, whereas coexistent and other causes ripen only into the same class. The efficient cause alone ripens into both the same and different classes; therefore, this one alone is called maturation cause'—and so on in detail. None of this is reasonable, for the masters of the \*Vibhāṣā\* do not definitively state that what is obtained from all six causes is called 'ripening'. Even if that were granted, it is another name for the fruit, and there is no fault in it either." The \*Nyāyānusāra\* itself explains: "However, 'maturation cause' may be analyzed as a karmadhāraya compound, as when a sūtra speaks of the 'eye born of maturation'; or it may be analyzed as a tatpuruṣa compound, which is why a sūtra says 'the maturation of karma'. When speaking of 'maturation', it either means ripening apart from the cause (vi-pāka), or ripening different from the cause; these two belong to the fruit. Or it means that the karma created transforms and can ripen at the time it obtains the fruit; this one belongs to the cause." It also says: "Speaking in general, there are two kinds of this maturation cause: first, that which can project (ākṣepaka); second, that which can fulfill (paripūraka). Furthermore, the common lot (nikāyasabhāga) and the life-faculty (jīvitendriya) cannot be projected solely by conditioning factors dissociated from thought (cittaviprayukta-saṃskāra)." It also says: "Karma must project life and the common lot." It also says: "Physical and vocal karma definitely cannot project life and the common lot. Otherwise, that would contradict both scripture and correct logic, for the sūtras say they are projected by the volition of an inferior realm. This states that life and the common lot in the desire realm and realm of existence are induced solely by mental karma, not physical or vocal karma. Physical and vocal manifest karma consist of many subtle particles arisen from a single thought; among them, only one would project the common lot and the life-faculty, and the rest would lack this capacity, which is unreasonable. If it were admitted that they simultaneously and jointly bring about a single fruit, they would mutually become coexistent causes; yet resistant derived matter serving as coexistent causes is not admitted by our school. Furthermore, it is not the case that each subtle particle successively projects the life-faculty and the common lot, because they arise from a single thought; nor can it be without fault that \[particles\] arisen from a single thought without different functions separately project what arises later. For fulfilling karma, there is no such fault, because within a single life, they can individually appropriate fulfilling fruits such as color, odor, taste, and so on. In accordance with this, unmanifest karma is also explained in the same way, because the multiple entities of abstinence arise from a single thought, and are not admitted to be coexistent causes of one another." Based on this passage of the treatise, outside the passages of the \*Vibhāṣā\* and so forth, this meaning is further established: because the power and efficacy of the projecting fruit, the fulfilling fruit, and their arising earlier or later are distinct, what is projected by a single thought is not made disparate. Both being a fulfilling fruit of a single maturation, although color and so forth are distinct, their power and efficacy are the same; hence, being projected by the same single thought, the fruits they induce have distinctions. > — English (machine translation) (machine translation) - [Previous: 6.153](https://indike.org/pramana/in.bauddha.taisho.1822.6.153) - [Next: 6.155](https://indike.org/pramana/in.bauddha.taisho.1822.6.155) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1822.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1822~en-mt.6.154) — English, machine translation ## Linked texts (3) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.6.131) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.16.12) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.6.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1822.6.154](https://indike.org/pramana/in.bauddha.taisho.1822.6.154) · Pramāṇa