俱舍論疏 8.32

8.32

The Śāstra says: "Then it is just the same as ... only mutually rely on each other." This explains through two alternatives. 'The objection regarding the continuum of mind' refers to the previous objection. Thus the previous objection said: If so, in that realm the continuum of mind and so forth merely relies on superior concentration, so what need is there for a separate basis? The second alternative says: Since formless mind and mental factors arise from superior concentration, then mind and mental factors should mutually rely on each other; why must they additionally rely on the life-faculty and nikāya-sabhāga? The intention of the *Nyāyānusāra* is that only the six sense faculties can act as bases of support; the rest cannot act as bases of support, but are only co-arising supports by virtue of these six consciousnesses. In the desire and form realms, the four skandhas serve as the nature of co-arising supports; in the formless realm, mental consciousness no longer has a form-support, and its co-arising supports extend only to three skandhas. If so, why is it only said that formless mind and so forth rely on sabhāga and life[-faculty]? This is said because they are definitely identical and nondisorderly supports. That is, although mind and mental factors mutually support one another, they are not definitely identical, because they do not rely on themselves, nor are they nondisorderly. Born in this ground, minds and mental factors of self and other disorderly arise. Sabhāga and life[-faculty] are the common support of mind and so forth; furthermore, being born in this ground belongs exclusively to this ground. Even if a mind of a different ground arises based on them, due to them a mind of its own ground is brought to arise again; relying solely on these two is one called born in this ground, because they are produced without interruption by the projecting karma. Verified by this text, the life-faculty is precisely the fruition of projecting karma; therefore, they are spoken of as identical, nondisorderly supports. Mind and so forth are not so, and thus are omitted from the statement. If these two did not exist, when the four skandhas of another ground were present, that sentient being should at that time be called [belonging to] another ground. And further, just as in the desire and form realms, bodily sabhāga and life[-faculty] serve as the support for mind and so forth, so that even though a mind of a different ground might sometimes arise, it relies on the body and so forth, and within this life it will definitely project the arising of a mind of its own ground later; so too in the formless realm, although there is no body, mind and so forth definitely rely on sabhāga and life[-faculty]. Therefore, the verse speaks specifically of sabhāga and the life-faculty, because these are the vipāka of projecting karma.