俱舍論頌疏論本 6.22

6.22

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).”