俱舍論頌疏論本 5.39

5.39

於八一有能者，通無窮難也。豈不本相如所相法，一一應有四種隨相？此復各四展轉無窮？為通此難，故有斯頌。四種本相於八有能，四種隨相於一有能，功能別故，無無窮失。且如生相生色法時，九法俱起：一是本法，謂色自體，此上必有四本四隨，故成九法。於九法內生不能自生，生除自體，能生餘八；本相中住，不能自住，住餘八法；本相中異，不能自異，異餘八法；本相中滅，不能自滅，滅餘八法。故四本相於八法中有功能也。於九法中，生不自生，是生生生；住不自住，住住來住；異不自異，由異異異；滅不自滅，由滅滅滅。故四隨相於一法中有功能也。由此道理，無無窮失。故論云：「是故生等相復有相，隨相唯四，無無窮失。」又經云：「有三有為之有為相。」論云：「然經重說有為言者，令知此相表是有為，勿謂此相表有為有，如居白鷺，表水非無。亦勿謂表有為善惡，如童女相表善非善。」解云：遙見白鷺，表知有水。如童女有好相表生善子，有惡相表生惡子。今此四相唯表有為，是有為法，不表有為是有義故，不同白鷺表有義也。又此四相不表有為善惡性故，不同童女表善非善。

"They have efficacy regarding eight and one" resolves the objection of an infinite regress. Would it not be that the primary characteristics, like the characterized dharma, should each have four kinds of secondary characteristics? And would these not each have four, endlessly in turn? In order to resolve this objection, there is this verse. The four kinds of primary characteristics have efficacy regarding eight; the four kinds of secondary characteristics have efficacy regarding one. Because their functions are distinct, there is no fault of an infinite regress. To illustrate: when the characteristic of arising gives rise to a material dharma, nine dharmas arise together: one is the primary dharma, namely the intrinsic nature of matter; upon this, there must be four primary and four secondary, thus making nine dharmas. Among these nine dharmas, arising cannot give rise to itself; excluding its own entity, arising can give rise to the remaining eight. Staying among the primary characteristics cannot stabilize itself; it stabilizes the remaining eight dharmas. Change among the primary characteristics cannot change itself; it changes the remaining eight dharmas. Destruction among the primary characteristics cannot destroy itself; it destroys the remaining eight dharmas. Therefore, the four primary characteristics have efficacy regarding eight dharmas. Among the nine dharmas, arising does not give rise to itself, it is arisen by arising-arising; staying does not stabilize itself, it is stabilized by staying-staying; change does not change itself, it is changed by change-change; destruction does not destroy itself, it is destroyed by destruction-destruction. Therefore, the four secondary characteristics have efficacy regarding one dharma. By this reasoning, there is no fault of an infinite regress. Therefore the Śāstra states: "Therefore, the characteristics such as arising again have characteristics; since the secondary characteristics are only four, there is no fault of an infinite regress." Furthermore, the sūtra states: "There are three conditioned characteristics of the conditioned." The Śāstra states: "The sūtra's repetition of the word 'conditioned' is to make known that this characteristic designates that it is conditioned, not to say that this characteristic designates that the conditioned exists—as the presence of a white heron indicates that water is not absent; nor to say that it designates whether the conditioned is wholesome or unwholesome—as the marks of a maiden indicate whether she is auspicious or inauspicious." Explanation: seeing a white heron in the distance indicates and makes known that there is water. Just as when a maiden has good bodily marks it indicates that she will give birth to a good son, and having bad marks indicates that she will give birth to a bad son. Now these four characteristics solely designate that it is conditioned, being a conditioned dharma; they do not designate the meaning that the conditioned exists, and thus are not like the white heron designating existence. Furthermore, these four characteristics do not designate the wholesome or unwholesome nature of the conditioned, and thus are not like the maiden designating auspiciousness or inauspiciousness.