俱舍論頌疏論本 5.39

5.39

"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.