俱舍論疏 6.164

6.164

論「有業唯感至即命根等」，自下明業感處多少。准《婆沙》十九云「得命根、眾同分業，彼業唯受法處異熟。」准此論文，命根等者，等取眾同分，此二皆容別業感故。又准《婆沙》，命根、眾同分下無等，故知得與本法同一業感。感命根、眾同分業，定不兼煖、識，引、滿果業定不同故。所以因就蘊明、果就處說者，若說共果，即有一蘊、二蘊、四蘊、五蘊別；說處共果，唯有一處、二處，無多處故；說處共因，即有二一乃至十一處故。依差別多明法相故，所以共果就蘊、共因就處。處、蘊互明其義已顯，不就界說。

On the Śāstra's: "There is karma that produces only [...] namely the life-faculty, and so forth": from here below, [the text] clarifies the number of āyatanas produced by karma. According to Vibhāṣā 19: "As for the karma that obtains the life-faculty and the generic similarity of sentient beings, that karma experiences vipāka only as the mental āyatana." According to this statement in the treatise, "the life-faculty, and so forth" includes by "and so forth" generic similarity, because both of these can be produced by a distinct karma. Furthermore, according to the Vibhāṣā, there is no "and so forth" after the life-faculty and generic similarity, from which we know that acquisition and the fundamental dharma are produced by the same karma. The karma producing the life-faculty and generic similarity definitely does not combine warmth and consciousness, because the karmas for projecting and fulfilling results are definitely distinct. The reason the causes are explained in terms of skandhas and the results are stated in terms of āyatanas is that: if one speaks of a common result, there are distinctions of one skandha, two skandhas, four skandhas, and five skandhas; while if one speaks of a common result in terms of āyatanas, there is only one āyatana or two āyatanas, and never many āyatanas; whereas if one speaks of common causes in terms of āyatanas, there are two, one, up to eleven āyatanas. Because the characteristics of phenomena are explained according to greater differentiations, common results are treated in terms of skandhas and common causes in terms of āyatanas. Āyatanas and skandhas mutually elucidate each other so that the meaning is already clear, and hence they are not explained in terms of dhātus.