俱舍論頌疏論本 6.72

6.72

餘及除相應者，此明色及不相應四法也。餘謂色法，及不相應是心、心所外故，名為餘，故「餘」一字含此二法，謂色、不相應也。此二法中各有四法，謂餘染污等，且染污色，惡律儀是也。異熟色者，眼等五根是也。三所餘色者，除初聖外所餘無漏戒及定共戒等一切善色，兼工巧、威儀，通果色也。初無漏色者，謂苦法忍上，道共戒也。不相應中染污等四，思之可解。及除相應者，謂色不相應四法，如心、心所，所除因外兼除相應，故言及也。且色及不相應染污法，除異熟因，及除相應因，餘四因生。若色及不相應異熟生法，除遍行因，及除相應因，餘四因生。若色及不相應三所餘法，除異熟、遍行二因，及除相應，餘三因生。若色及不相應初無漏法，除異熟、遍行、同類三因，及除相應，餘二因生、一因生法，決定無有。此頌甚巧，應善思之。已上不同，總是第一，明因已竟。

'For the rest, also exclude associated [causes]' explains the four dharmas among form and non-associated [formations]. 'The rest' refers to form dharmas and non-associated [formations], which are called 'the rest' because they are outside of minds and mental factors; hence the single word 'rest' encompasses these two dharmas: form and non-associated [formations]. Within these two dharmas there are each four dharmas: the remaining defiled and so forth. First, defiled form is bad discipline. Fruition form is the five sense faculties, eye and so on. Form remaining from the three is all wholesome form, such as the remaining undefiled precepts and absorption-concurrent precepts apart from the initial noble [states], along with technical craftsmanship, deportment, and the form resulting from mastery. The initial undefiled form refers to the path-concurrent precepts accompanying the receptivity to the dharma of suffering. The four [dharmas]—defiled and so on—among non-associated [formations] can be understood by analogy. 'Also exclude associated [causes]' means that for the four dharmas of form and non-associated [formations], in addition to the causes excluded as for minds and mental factors, one further excludes the associated cause (saṃprayuktakahetu); hence it says 'also'. Thus, defiled dharmas among form and non-associated [formations] exclude the fruition cause and also exclude the associated cause, arising from the remaining four causes. If they are fruition-born dharmas among form and non-associated [formations], they exclude the universal cause and also exclude the associated cause, arising from the remaining four causes. If they are dharmas remaining from the three among form and non-associated [formations], they exclude the two causes of fruition and universal, and also exclude the associated cause, arising from the remaining three causes. If they are initial undefiled dharmas among form and non-associated [formations], they exclude the three causes of fruition, universal, and similar-cause, and also exclude the associated cause, arising from the remaining two causes. A dharma arising from only one cause definitely does not exist. This verse is extremely skillful and should be carefully contemplated. The variations above constitute the whole of the first [major part]; the explanation of causes is now complete.