俱舍論疏 6.74

6.74

The Śāstra states: "If one does not accept that form [has a sabhāga-hetu] ... cause, predominant [condition], etc.," which recounts the statement of a different teacher that contradicts the fundamental treatise. The Nyāyānusāra states: "The Dṛṣṭāntikas say that forms definitely have no sabhāga-hetu; they are only produced and grow through the assistance and coming together of multiple conditions. Since sprouts are seen to emerge from mud excavated from deep in a well, and it is not the case that a seed had previously been produced beneath the earth, whence did the sprout arise? Therefore, we know that material dharmas have no sabhāga-hetu. Their tenet contradicts what is stated in the fundamental treatise. For the fundamental treatise states: 'Past mahābhūtas, future mahābhūtas, cause, predominant [condition], etc. (There is no other cause; there is only the sabhāga-hetu).'" They say: "Our statement does not contradict this, because the adhipati-pratyaya can be proximate or distant, and thus they are spoken of sequentially as 'cause' and 'predominant [condition]'." Having no way to escape the objection, they contrived this statement; though it seems to conform to the text, in reality it contradicts reason. Furthermore, accepting that form has a sabhāga-hetu does not contradict reason or text. As for sprouts growing from mud excavated from beneath a well: seeds were already present there, but because the coalescing conditions were lacking, the sprouts had not yet grown; now that the conditions have coalesced, the sprouts and so forth grow. If they could be produced without a sabhāga-hetu in that mud, everything should be produced, or nothing at all should be produced, because there would be no determined cause. Vibhāṣā 131 states: "Question: In the same g的目标 [gati] and the same stage (bhūmi), are the differences of location causes with respect to one another or not? Some say they are not causes. This is not reasonable, for then there would be mahābhūtas that are single-momentary, because the mahābhūtas belonging to the five Śuddhāvāsa heavens have never arisen in beginningless saṃsāra." According to this text, even though the places of birth are different, they serve as sabhāga-hetu. However, the left eye does not serve as a cause for the right eye, and the body sense-faculty does not serve as a cause for the other sense-faculties. When it is said that a prior state serves as a cause for a subsequent state, this is spoken with respect to the same category (sabhāga); it does not mean that the body sense-faculty at the time of the kalala serves as a cause for the subsequent eye and other faculties.