瑜伽師地論略纂 15.5

15.5

論云「依業所引異熟住時決定分位，建立命根。此復三種等，乃至歲劫數等所安立故」者，此中初文云「異熟住時決定」等言，顯命根似唯總報，下言「三種中復有定不定故，愛不愛故」，即知亦通前別報。又如《顯揚》文云：異熟住時決定等，即亦兼總別報。此如《對法抄》，乃不唯於第八識上而建立故。若不爾，如俊師云：如法爾種，雖云無始法爾六處殊勝，意唯取第六處。此亦如是，雖云六處，在第六處，即唯總報於第八上假立。如彼抄詳敘。眾同等亦同。此命根中云定不定故者，謂有中夭無中夭、定壽不定壽也。愛不愛，善趣惡趣果也。

The treatise says: "The life-faculty is posited on the basis of the determinate stage of duration of the maturation projected by karma. Furthermore, this is of three kinds, and so forth, down to being established by numbers of years, kalpas, and so forth." Here, the initial text says, "the determinate stage of duration of the maturation," etc., which appears to indicate that the life-faculty is solely general retribution. Below, it says, "Because within the three kinds there are also determinate and indeterminate, pleasant and unpleasant," from which one knows that it also extends to the former particular retribution. Again, as a passage in the Prakaraṇāryavācā states: the determinate stage of duration of the maturation, etc., also encompasses both general and particular retribution. This is as [explained in] the Notes on the Abhidharma[-samuccaya-bhāṣya], for it is established not solely upon the eighth consciousness. If it were not so, then as Master Jun said: Just as with seeds of inherent nature (dharmatā), although it is said that from beginningless time the six sense bases are inherently superior, the intention is solely to take the sixth base. This is also like that: although it says six bases, being in the sixth base, it is solely general retribution nominally posited upon the eighth [consciousness]. This is explained in detail in that Commentary. The common share (sabhāga) and so forth are also the same. What is said in [the section on] this life-faculty, "because of being determinate and indeterminate," refers to having untimely death or having no untimely death, determinate lifespan or indeterminate lifespan. "Pleasant and unpleasant" refers to fruits of the good destinies and bad destinies.