俱舍論疏 9.103

9.103

論「生剎那後至觸受四支」，出第十二老死體也。此即同前四支體性，即以同時五蘊為體。准此論文，前受支體即是從觸已去乃至命終皆是受支。若起愛、取、有支時五蘊名三支體，是此前位受為緣也，此三位後相續受支與後愛支以為緣也。問：若爾，何故前論文云「貪妙資具婬愛現行未廣追求此位名愛，乃至有等皆在愛後」，而今釋云更有受也？答：愛、取、有三有其二種：一據一身一業而說，或唯據生報業說。若通說者，即一地中容造九地愛、取、有支，於一地中亦容造五趣及生後等愛、取、有。所以得知？有多文證。故《正理》云「積聚眾多能招後有淨不淨業，此業生位總名為有。」又《婆沙》云「一身起九地愛、取、有。」故知一身能起多種愛、取、有支。又《正理》二十八云「如何別立愛、取二支？毘婆沙師許初念愛以愛聲說，即此相續增廣熾盛立以取名，相續取境轉堅猛故。若爾，應說三支剎那，何故唯言二剎那性？無斯過失，一一境中各一剎那合成多故。正結生位唯一剎那，於其一身無容再結，故生與識獨說剎那。」准此論文，即緣一境初一剎那名之為愛，後念已去名之為取，然經緣多境愛、取義成。前文又云「未能四方追求名愛」等，兩文不同各據一義。

The treatise says: "After the moment of birth... the four links of contact and feeling." This presents the intrinsic nature of the twelfth [link], old age and death (jarāmaraṇa). This is identical in intrinsic nature to the preceding four links; that is, it takes the simultaneous five skandhas as its intrinsic nature. Following this text, the intrinsic nature of the preceding link of feeling extends from contact onwards all the way to the end of life, all of which is the link of feeling. When the links of craving, grasping, and becoming arise, the five skandhas are the intrinsic nature of these three links, with the feeling of this preceding state serving as their condition; after these three states, the continuous link of feeling serves as a condition for subsequent craving. Question: If so, why does the earlier text of the treatise state: "Craving exquisite necessities, active manifestation of sexual craving, not yet broadly pursuing—this state is named craving, up to becoming and so forth all following craving," whereas now it explains that there is still feeling? Answer: Craving, grasping, and becoming are of two kinds: one is stated on the basis of a single lifetime and a single karma, or stated solely on the basis of karma experienced in the very next rebirth (upapadyavedanīya-karma). If stated generally, within a single stage (bhūmi) one may create the links of craving, grasping, and becoming belonging to the nine stages; within a single stage one may also create the craving, grasping, and becoming of the five destinies, of subsequent rebirths, and so forth. How is this known? There are many textual proofs. Thus the Nyāyānusāra says: "Accumulating many pure and impure karmas that can bring about subsequent existence, the state in which this karma is produced is collectively named bhava." Moreover, the Vibhāṣā says: "In a single body, one gives rise to the craving, grasping, and becoming of the nine stages." Therefore we know that a single body can give rise to multiple varieties of the links of craving, grasping, and becoming. Furthermore, fascicle 28 of the Nyāyānusāra says: "How are the two links of craving and grasping established separately? The Vaibhāṣikas accept that the first moment of craving is designated by the word 'craving', and that this very continuum, expanding, growing, and blazing forth, is established with the name 'grasping', because its continuous grasping of objects becomes firmer and more intense. If so, three links should be spoken of as momentary; why are only two spoken of as momentary in nature? There is no such fault, for in each individual object there is a single moment, which together make many. The state of actually linking existence is only a single moment; in a single lifetime it cannot link existence a second time. Therefore, birth and consciousness alone are spoken of as momentary." According to this text, with respect to a single object, the very first moment is named craving, and subsequent moments onwards are named grasping; yet through encountering many objects, the meaning of craving and grasping is fulfilled. The earlier text also said: "Not yet being able to pursue in the four directions is named craving," and so forth; the two texts differ, each relying on one perspective.