俱舍論頌疏論本 6.22

6.22

釋曰：由時者，時有四種：一生、二住、三滅、四墮一世。生在未來，住、滅現在。若未來法未至生相，及過去法三相不攝，故生、住、滅外別說墮一世。此四相不同，總是時攝，謂前隨轉與此心王同一生、同一住、同一滅、同墮一世，故名隨轉。由果等者，果謂一果，等取一異熟及一等流。謂前隨轉與心同得一果、同感一異熟、同得一等流，名心隨轉。此一果言，意取士用及離繫果，故異熟、等流外別說一果也。然士用果總有四種：一、俱生士用，此復有二：一俱有相應因展轉士用果、二及餘同時造作得者。二、無間士用，此復有二：一等無間緣所引起者、二及餘隣次造作得者。三、隔越士用果，此復有二：一異熟果、二如農夫春種秋收隔越士用果。四、不生士用果，謂是擇滅，體不生也。此一果言，於俱生士用中唯取同時造作得者。於無間中除同性法無間，以同性無間等流攝故，取餘異熟性無間果也。於隔越中，除異熟果，以三果中異熟攝故，取餘隔越遠士用果，及取第四不生士用。故一果言，唯攝士用及離繫果。由善等者，等取不善、無記。謂此隨轉與心同善、不善及無記性，名心隨轉。論云：「應知此中前一後一，顯俱顯共，其義不同。」解云：前時言一，顯俱一時也。後果言一，顯共一果也。由此十因，名心隨轉，謂時四種、果等三種、善等三種，是十因也。論云：「此中心王極少，由與五十八法為俱有因，謂十大地法，彼四十本相，心八本相、隨相，名五十八法。五十八中，除心四隨相，餘五十四為心俱有因。」解云：五十八者，謂受等十大地法。此十法上各有四大相，成四十，足前成五十。心王上四本相、四隨相為八，足前成五十八也。心王與此五十八法為俱有因，五十八法為士用果。此五十八中，除心王上四小相，餘五十四法與心王為俱有因，心王為士用果，謂心不由隨相相，然隨相依心而得轉故，隨相望心但為果，不為因也。有八對法是俱有法，非俱有因。故論云：「諸由俱有因故成因，彼必俱有、或有俱有，非由俱有因故成因（此標也）。謂諸隨相各於本法（此第一對謂小相不相本法雖與本法俱有，非俱有因也），此諸隨相各互相望（解云：此第二對，謂隨相唯相本相，非互相生，展轉相望，不同一果等，故雖俱有，非俱有因也）。隨心轉法，隨相於心（解云：是第三對，隨心轉法上，四小相望心王，非一果等，非俱有因也）。此諸隨相展轉相對（是第四對，隨心轉法上，隨相自互相望，非互為果，理非因也）。一切俱生，有對造色，展轉相對（解云：是第五對，如色、聲等是有對造色也。雖然俱有，非同一果等，非俱有因耳也）。少分俱生，無對造色，展轉相對（解云：是第六對，無對色者，謂別解脫戒無表也。七支無表雖俱時有，由展轉相望，非一果等，非俱有因也。簡定、道二無對色，言少分也）。一切俱生造色大種，展轉相對（解云：是第七對，造色者，所造也。大種者，能造也。能造、所造展轉相望，非一果等，非俱有因也）。一切俱生，得與所得，展轉相對（解云：是第八對，然法俱得，與所得法雖俱時有，此得或前、或後、或俱生故，以不定故，非俱有因也）。」

Commentary: “Due to time”: time has four varieties: first, arising; second, abiding; third, cessation; fourth, falling within the same period of time. Arising is in the future; abiding and cessation are in the present. If a future phenomenon has not yet reached the mark of arising, and for past phenomena, they are not subsumed by the three marks; therefore, apart from arising, abiding, and cessation, “falling within the same period of time” is separately stated. Although these four marks differ, they are all subsumed under time: that is, the aforesaid concomitants and this primary mind share the same arising, share the same abiding, share the same cessation, and fall within the same period of time; therefore they are termed “concomitant.” “Due to effect and the like”: “effect” refers to one effect, and “and the like” includes one maturation and one uniform outflow. That is, the aforesaid concomitants and the mind together obtain one effect, together induce one maturation, and together obtain one uniform outflow; hence they are named concomitant with the mind. This phrase “one effect” is intended to take the virile effect (puruṣakāra-phala) and the effect of disjunction (visaṃyoga-phala); hence, apart from maturation and uniform outflow, “one effect” is separately stated. However, there are four kinds of virile effect in all: 1. Co-arising virile effect, which again has two kinds: (1) the mutual virile effect of coexistence causes and associated causes; (2) and that obtained by other simultaneous activities. 2. Immediate virile effect, which again has two kinds: (1) that induced by the immediately antecedent condition; (2) and that obtained by other contiguous activities. 3. Interval virile effect, which again has two kinds: (1) the maturation effect; (2) like a farmer planting in spring and harvesting in autumn, an interval virile effect. 4. Unproduced virile effect, which refers to analytical cessation, whose entity does not arise. This phrase “one effect,” among co-arising virile effects, only takes that obtained by simultaneous activity. Among immediate ones, it excludes the immediate sequence of phenomena of the same nature—because the immediate sequence of the same nature is subsumed under uniform outflow—and takes the other immediate effect of a different maturation nature. Among interval effects, it excludes the maturation effect—because it is subsumed under maturation among the three effects—and takes the other distant interval virile effects, as well as taking the fourth, the unproduced virile effect. Therefore, the phrase “one effect” only subsumes the virile effect and the effect of disjunction. “Due to good and the like”: “and the like” includes unwholesome and indeterminate. That is, these concomitants are identical with the mind in being wholesome, unwholesome, or indeterminate in nature; hence they are named concomitant with the mind. The treatise says: “It should be known that here, the earlier 'one' and the later 'one' indicate simultaneousness and commonality, their meanings being distinct.” The commentary explains: The earlier mention of 'one' in time indicates being simultaneous at one time. The later mention of 'one' in effect indicates sharing one common effect. Due to these ten causes they are named concomitant with the mind: namely, the four kinds of time, the three kinds of effect and the like, and the three kinds of good and the like; these are the ten causes. The treatise says: “Here, the primary mind is at a minimum a coexistence cause for fifty-eight phenomena, namely, the ten omnipresent mental factors, their forty primary marks, and the eight primary and secondary marks of the mind, which are called fifty-eight phenomena. Among the fifty-eight, excluding the mind's four secondary marks, the remaining fifty-four are coexistence causes for the mind.” The commentary explains: The fifty-eight refers to the ten omnipresent mental factors such as sensation. On these ten phenomena there are four major marks each, making forty, which added to the previous makes fifty. The four primary marks and four secondary marks on the primary mind are eight, which added to the previous makes fifty-eight. The primary mind is a coexistence cause for these fifty-eight phenomena, and the fifty-eight phenomena are its virile effects. Among these fifty-eight, excluding the four minor marks on the primary mind, the remaining fifty-four phenomena are coexistence causes for the primary mind, and the primary mind is their virile effect; that is, the mind is not marked by the secondary marks, but the secondary marks can function depending on the mind; therefore, the secondary marks in relation to the mind are only effects, not causes. There are eight pairs of phenomena that are coexistent phenomena, but not coexistence causes. Hence the treatise says: “Whatever becomes a cause by virtue of being a coexistence cause is necessarily coexistent; but some are coexistent without becoming causes by virtue of being coexistence causes (this marks the proposition). Namely: all secondary marks in relation to their respective primary phenomena (this is the first pair: meaning the minor marks do not mark the primary phenomena; although coexistent with the primary phenomena, they are not coexistence causes); these secondary marks in relation to each other (the commentary explains: this is the second pair: meaning the secondary marks only mark their primary marks, they do not produce each other, and when viewed reciprocally they do not have the same single effect, etc.; thus although coexistent, they are not coexistence causes); of the phenomena concomitant with mind, the secondary marks in relation to the mind (the commentary explains: this is the third pair: on the phenomena concomitant with mind, the four minor marks in relation to the primary mind do not have the same effect, etc., and are not coexistence causes); these secondary marks in relation to one another (this is the fourth pair: among the secondary marks on the phenomena concomitant with mind, they are not mutually effects, so in principle they are not causes); all simultaneously arising derived matter possessing resistance, in relation to one another (the commentary explains: this is the fifth pair: as visible forms, sounds, and the like are derived matter possessing resistance; although coexistent, they do not have the same single effect, etc., and are not coexistence causes); a fraction of simultaneously arising derived matter lacking resistance, in relation to one another (the commentary explains: this is the sixth pair: matter lacking resistance refers to the non-communicating form of the prātimokṣa precepts; although the non-communicating forms of the seven limbs exist simultaneously, because in relation to one another they do not share the same single effect, etc., they are not coexistence causes; the word 'a fraction' restricts this away from the two kinds of resistance-lacking forms of meditative absorption and the path); all simultaneously arising derived matter and great elements, in relation to one another (the commentary explains: this is the seventh pair: derived matter is what is created; the great elements are what create; the creators and the created in relation to one another do not share the same single effect, etc., and are not coexistence causes); all simultaneously arising possessions and what is possessed, in relation to one another (the commentary explains: this is the eighth pair: the possession co-arising with a phenomenon and the phenomenon possessed exist simultaneously, but this possession may arise before, after, or simultaneously, and because it is variable, they are not coexistence causes).”