俱舍論頌疏論本 13.48

13.48

釋曰：言欲者，簡色界定俱無表。定俱無表與能造大時必同也。唯欲界繫初剎那後，所有無表從過大生，謂初念無表與大種俱，此時大種懸造未來眾多無表，故第二念所有無表依過去大生，過去大種能造無表具生等五因，名為所依。此為所依，無表得起。無表起時，依現大種。現身大種，但能為依，非所依也。論云：「為轉隨轉因，如輪行於地，以手地為依（解云：過去大種名轉因，轉之言起，無表起故。現身大種，名隨轉因，無表隨逐大種轉故。隨轉之因，依主釋也。以手擲輪，輪依地轉，輪喻無表，手喻過去大種，地喻現身大種也）。」問：「初念大種造，後念無表，為即用彼造初念無表大種？為別起大種造後念無表？」答：「依《婆娑論》，此有三釋：第一解云：即用造初念無表大種，造後念無表；第二解云：別起一具大種，懸造未來眾多無表；第三釋云：於初念時起眾多大種，懸造未來眾多無表，剎那剎那四大別造。」

The explanation says: The word "desire" excludes the avijñapti that accompanies concentration in the form realm. The avijñapti accompanying concentration is necessarily simultaneous with the primary elements that produce it. Only for what is bound to the desire realm, after the initial moment, does all avijñapti arise from past primary elements. That is, the avijñapti of the initial moment is simultaneous with the primary elements; at this time, the primary elements suspendedly produce many future avijñaptis. Therefore, all avijñapti of the second moment arises relying on the past primary elements. The past primary elements are able to produce avijñapti with the five causes such as origination, and are called the basis (āśraya). With these as its basis, avijñapti is able to arise. When avijñapti arises, it relies on present primary elements. The primary elements of the present body merely serve as a support (āśrita), not the basis. The treatise says: "Serving as the cause of setting in motion and the cause of subsequent rolling, just as a wheel rolls on the ground relying on the hand and the ground (Explanation: The past primary elements are called the cause of setting in motion; 'setting in motion' means arising, because avijñapti arises. The primary elements of the present body are called the cause of subsequent rolling, because avijñapti rolls along following the primary elements. 'Cause of subsequent rolling' is a tatpuruṣa compound. When a hand throws a wheel, the wheel rolls relying on the ground; the wheel is a metaphor for avijñapti, the hand is a metaphor for the past primary elements, and the ground is a metaphor for the primary elements of the present body)." Question: "Do the primary elements that produce the avijñapti of subsequent moments at the initial moment produce it using those very primary elements that produced the avijñapti of the initial moment? Or do distinct primary elements arise to produce the avijñapti of subsequent moments?" Answer: "According to the Vibhāṣā, there are three explanations for this: The first explanation says: The very primary elements that produced the avijñapti of the initial moment are used to produce the avijñapti of subsequent moments. The second explanation says: A separate set of primary elements arises, which suspendedly produces many future avijñaptis. The third explanation says: At the initial moment, many sets of primary elements arise, which suspendedly produce many future avijñaptis, with the four primary elements producing them distinctly moment by moment."