俱舍論頌疏論本 6.72

6.72

'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.