俱舍論疏 9.103

9.103

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.