Abhidharmakosha-bhashya, Fascicle 1

尊者世親造

Composed by the Venerable Vasubandhu.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang under imperial decree.

諸一切種諸冥滅，拔眾生出生死泥，

He who has wholly extinguished the darkness of ignorance in every kind, and lifted beings out of the mire of birth and death,

敬禮如是如理師，對法藏論我當說。

To such a teacher of the true principle I pay homage; and I shall now speak the treatise, the Treasury of the Abhidharma.

論曰：今欲造論，為顯自師其體尊高超諸聖眾，故先讚德方申敬禮。諸言所表謂佛世尊，此能破闇故稱冥滅。言一切種諸冥滅者，謂滅諸境一切品冥。以諸無知能覆實義及障真見，故說為冥。唯佛世尊得永對治，於一切境一切種冥，證不生法故稱為滅。聲聞獨覺雖滅諸冥，以染無知畢竟斷，故非一切種。所以者何？由於佛法極遠時處及諸義類無邊差別，不染無知猶未斷故。已讚世尊自利德滿，次當讚佛利他德圓。拔眾生出生死泥者，由彼生死是諸眾生沈溺處故，難可出故，所以譬泥。眾生於中淪沒無救，世尊哀愍隨授所應，正法教手拔濟令出。已讚佛德，次申敬禮。敬禮如是如理師者，稽首接足故稱敬禮。諸有具前自他利德，故云如是。如實無倒教授誡勗，名如理師。如理師言顯利他德，能方便說如理正教，從生死泥拔眾生出，不由威力與願神通。禮如理師欲何所作？對法藏論我當說者，教誡學徒故稱為論。其論者何？謂對法藏。何謂對法？頌曰：

The treatise says: Now that the author is about to compose a treatise, in order to show that his own teacher is of exalted nature and surpasses all the holy assemblies, he first praises his virtues and then declares his homage. The word "he" refers to the Buddha, the World-Honored One; because he is able to destroy darkness, he is called the one in whom darkness is extinguished. When it says "darkness extinguished in every kind," it means that he has extinguished the darkness that clouds every class of object. Because ignorance can cover the real meaning and obstruct true seeing, it is called darkness. Only the Buddha, the World-Honored One, has gained the permanent antidote to the darkness regarding all objects in every kind, and has realized the dharma of non-arising, and so it is called extinguished. Although the Hearers and the Solitary Buddhas have extinguished many kinds of darkness, because defiled ignorance has been cut off in them only finally and not wholly, they are not extinguished in every kind. Why? Because the Buddha-dharmas are infinitely distant in time and place, and the classes of meanings have boundless distinctions, so that undefiled ignorance has still not been cut off in them. Having praised the World-Honored One for the fullness of his virtue that benefits himself, the author next praises the perfection of his virtue that benefits others. "Lifted beings out of the mire of birth and death": since birth and death is where beings sink and is hard to climb out of, it is likened to mire. Beings drown in it with no one to save them; the World-Honored One, in compassion, gives each what suits them and with the hand of the teaching of the true Dharma draws them out. Having praised the Buddha's virtue, the author next declares his homage. "I pay homage to such a teacher of the true principle": to bow the head and touch the feet is called paying homage. Because he possesses the aforesaid virtues benefiting himself and others, he is called "such." One who instructs and admonishes truthfully and without inversion is called a teacher of the true principle. The words "teacher of the true principle" show his virtue in benefiting others: he is able, by skillful means, to teach the true doctrine and draw beings out of the mire of birth and death, not by the force of mere power or by vows and supernormal powers. What is the purpose of paying homage to the teacher of the true principle? "I shall now speak the Treasury of the Abhidharma": because it instructs and admonishes students, it is called a treatise. And what is this treatise? It is the Treasury of the Abhidharma. What is the Abhidharma? The verse says:

淨慧隨行名對法，及能得此諸慧論。

Pure wisdom and what accompanies it are called the Abhidharma, as are the wisdoms that attain it, and the treatises.

論曰：慧謂擇法，淨謂無漏，淨慧眷屬名曰隨行。如是總說無漏五蘊名為對法，此則勝義阿毘達磨。若說世俗阿毘達磨，即能得此諸慧及論。慧謂得此有漏修慧、思聞生得慧及隨行。論謂傳生無漏慧教。此諸慧論是彼資糧，故亦得名阿毘達磨。釋此名者，能持自相故名為法。若勝義法唯是涅槃，若法相法通四聖諦，此能對向或能對觀，故稱對法。已釋對法。何故此論名對法藏？頌曰：

The treatise says: Wisdom means discernment of the dharmas; pure means without outflows; the retinue of pure wisdom is called what accompanies it. Taken together, the five aggregates without outflows are called the Abhidharma, and this is the ultimate Abhidharma (abhidharma: observing the Four Truths and discriminating the dharmas). The conventional Abhidharma is the wisdoms that attain it, together with the treatises. By wisdom here is meant the contaminated wisdoms of cultivation, of reflection, of hearing, and of birth, that attain it, along with what accompanies them. By treatises is meant the teaching that is able to transmit and give rise to wisdom without outflows. Because these wisdoms and treatises are the provisions for it, they also receive the name Abhidharma. Explaining the term: what is able to hold its own characteristic is called dharma. In the ultimate sense, dharma is nirvana alone; in the sense of the characteristics of dharma, it is generally the Four Noble Truths. What can face or look toward these is called abhi-dharma, "toward the dharma." The Abhidharma has now been explained. Why is this treatise called the Treasury of the Abhidharma? The verse says:

攝彼勝義依彼故，此立對法俱舍名。

Because it gathers in those ultimate meanings and rests upon them, here is established the name Abhidharma-kosha.

論曰：由彼對法論中勝義入此攝故，此得藏名。或此依彼、從彼引生，是彼所藏，故亦名藏。是故此論名對法藏。何因說彼阿毘達磨？誰復先說阿毘達磨，而今造論恭敬解釋？頌曰：

The treatise says: Because the ultimate meanings of that Abhidharma are included within this treatise, it obtains the name "treasury." Or, because this depends on that and is drawn out from it, it is stored by that, and so it is also called a treasury. Therefore this treatise is called the Treasury of the Abhidharma. For what reason was the Abhidharma taught? And who first taught the Abhidharma, so that the author now composes a treatise to explain it with reverence? The verse says:

若離擇法定無餘，能滅諸惑勝方便，

Apart from discernment of the dharmas there is surely no other excellent means that can extinguish the afflictions,

由惑世間漂有海，因此傳佛說對法。

and because of the afflictions the world drifts in the sea of existence; therefore it is handed down from teacher to teacher that the Buddha spoke the Abhidharma.

論曰：若離擇法，無勝方便能滅諸惑。諸惑能令世間漂轉生死大海，因此傳佛說彼對法，欲令世間得擇法故。離說對法，弟子不能於諸法相如理簡擇。然佛世尊處處散說阿毘達磨，大德迦多衍尼子等諸大聲聞結集安置。猶如大德法救所集無常品等鄔拕南頌，毘婆沙師傳說如此。何法名為彼所簡擇，因此傳佛說對法耶？頌曰：

The treatise says: Apart from discernment of the dharmas there is no excellent means to extinguish the afflictions. The afflictions make the world drift and turn in the great sea of birth and death; therefore it has been handed down from one to another that the Buddha spoke that Abhidharma, so that the world might attain discernment of the dharmas. Apart from teaching the Abhidharma, disciples cannot rightly discriminate the characteristics of the dharmas. Indeed the Buddha, the World-Honored One, taught the Abhidharma scattered in many places, and the great Hearers such as the Venerable Katyayaniputra compiled and arranged it, just as the Venerable Dharmatrata compiled the Udana verses of the chapter on impermanence and the rest. The Vaibhashika masters transmit it thus. What dharmas are those that are to be discriminated, for which it is handed down that the Buddha spoke the Abhidharma? The verse says:

有漏無漏法，除道餘有為，

There are dharmas with outflows and dharmas without outflows; apart from the truth of the path, all other conditioned dharmas

於彼漏隨增，故說名有漏。

are ones in which the outflows increase along with them, and so they are said to be with outflows.

無漏謂道諦，及三種無為，

Without outflows means the truth of the path, and the three kinds of unconditioned dharmas,

謂虛空二滅，此中空無礙。

namely space and the two cessations; here space is non-obstruction.

擇滅謂離繫，隨繫事各別，

Cessation through discernment means disconnection, which differs according to the things to which one is bound;

畢竟礙當生，別得非擇滅。

that which finally obstructs what is yet to arise is separately attained as cessation without discernment.

論曰：說一切法略有二種，謂有漏、無漏。有漏法雲何？謂除道諦，餘有為法。所以者何？諸漏於中等隨增故。緣滅道諦，諸漏雖生而不隨增，故非有漏。不隨增義，隨眠品中自當顯說。已辯有漏。無漏云何？謂道聖諦及三無為。何等為三？虛空、二滅。二滅者何？擇、非擇滅。此虛空等三種無為及道聖諦，名無漏法。所以者何？諸漏於中不隨增故。於略所說三無為中，虛空但以無礙為性，由無障故色於中行。擇滅即以離繫為性，諸有漏法遠離繫縛證得解脫，名為擇滅。擇謂簡擇，即慧差別，各別簡擇四聖諦故。擇力所得滅名為擇滅，如牛所駕車名曰牛車，略去中言故作是說。一切有漏法同一擇滅耶？不爾。云何？隨繫事別。謂隨繫事量，離繫事亦爾。若不爾者，於證見苦所斷煩惱滅時，應證一切所斷諸煩惱滅。若如是者，修餘對治則為無用。依何義說滅無同類？依滅自無同類因義亦不與他，故作是說，非無同類。已說擇滅。永礙當生得非擇滅，謂能永礙未來法生。得滅異前，名非擇滅。得不因擇，但由闕緣。如眼與意專一色時，餘色聲香味觸等謝。緣彼境界五識身等住未來世畢竟不生，由彼不能緣過去境，緣不具故得非擇滅。於法得滅應作四句。或於諸法唯得擇滅，謂諸有漏過現生法。或於諸法唯非擇滅，謂不生法無漏有為。或於諸法俱得二滅，謂彼不生諸有漏法。或於諸法不得二滅，謂諸無漏過現生法。如是已說三種無為。前說除道，餘有為法是名有漏。何謂有為？頌曰：

The treatise says: All dharmas, in brief, are of two kinds, namely those with outflows and those without outflows. (Hereafter the five aggregates, the twelve sense-bases, the eighteen elements, and form, mind, mental factors, formations dissociated from mind, and the unconditioned are all items of this Abhidharma system; "latent tendencies" are the latent force of the afflictions. When each first appears, its place in this system is noted, without annotating every term.) What are dharmas with outflows? They are the conditioned dharmas other than the truth of the path. Why? Because the outflows increase along with them. The truths of cessation and of the path, although outflows may arise toward them, do not increase along with them, and so they are not with outflows. The meaning of not increasing along with will naturally be explained in the chapter on latent tendencies. The dharmas with outflows have been explained. What are those without outflows? They are the noble truth of the path and the three unconditioned dharmas. Which three? Space and the two cessations. What are the two cessations? Cessation through discernment and cessation without discernment. These three unconditioned dharmas, space and the others, together with the noble truth of the path, are called dharmas without outflows. Why? Because the outflows do not increase along with them. Among the three unconditioned dharmas just briefly mentioned, space has non-obstruction alone as its nature; because it is without hindrance, form moves within it. Cessation through discernment has disconnection as its nature: when the dharmas with outflows are far removed from their bonds and liberation is attained, this is called cessation through discernment. Discernment means discrimination, which is a particular kind of wisdom, because it discriminates the Four Noble Truths one by one. The cessation obtained through the power of discernment is called cessation through discernment, just as a cart drawn by oxen is called an ox-cart, the intermediate words being omitted; hence it is put this way. Is the cessation through discernment of all dharmas with outflows the same? No. How, then? It differs according to the things by which one is bound. The extent of the things to which one is bound is also the extent of the disconnection. If it were not so, then when the afflictions to be cut off by seeing suffering are extinguished, one would have realized the extinction of all afflictions to be cut off. If so, cultivating the other antidotes would be useless. In what sense is it said that extinction has no like kind? It is in the sense that extinction has no cause of the same kind as its own, and does not give rise to one for others either; hence it is put this way, and it does not mean there are no like kinds. Cessation through discernment has been explained. The cessation that permanently obstructs what is yet to arise is cessation without discernment, namely the permanent obstruction of the arising of future dharmas. The attainment of this cessation differs from the former, and so it is called cessation without discernment. Its attainment does not come through discernment but only from the lack of conditions. For example, when the eye and the mind are fixed on a single form, the other forms, sounds, smells, tastes, and tangibles pass away. The five consciousness groups that take those objects, abiding in the future, never arise, because they cannot take past objects and the conditions are incomplete; thus cessation without discernment is attained. Regarding the attainment of cessation in respect of dharmas, four alternatives should be made. Either for some dharmas only cessation through discernment is attained, namely the dharmas with outflows that are past or presently arisen. Or for some only cessation without discernment, namely the dharmas that will not arise, being conditioned and without outflows. Or for some both cessations are attained, namely those dharmas with outflows that will not arise. Or for some neither cessation is attained, namely the past or presently arisen dharmas without outflows. Thus the three unconditioned dharmas have been explained. It was said above that the conditioned dharmas other than the path are called with outflows. What is the conditioned? The verse says:

又諸有為法，謂色等五蘊，

Again, the conditioned dharmas are the five aggregates, namely form and the rest,

亦世路言依，有離有事等。

also called the paths of the world, the basis of speech, that which has separation, that which has a cause, and so on.

論曰：色等五蘊，謂初色蘊乃至識蘊。如是五法具攝有為，眾緣聚集共所作故。無有少法一緣所生，是彼類故。未來無妨，如乳如薪。此有為法亦名世路，已行正行當行性故，或為無常所吞食故。或名言依，言謂語言，此所依者即名俱義。如是言依具攝一切有為諸法。若不爾者，應違《品類足論》所說。彼說言依十八界攝。或名有離，離謂永離，即是涅槃，一切有為有彼離故。或名有事，以有因故，事是因義。毘婆沙師傳說如此。如是等類是有為法差別眾名，於此所說有為法中。頌曰：

The treatise says: The five aggregates, form and the rest, are the first aggregate of form up to the aggregate of consciousness. These five dharmas fully include the conditioned, because they are made together by the gathering of many conditions. No small dharma is born from a single condition, because it belongs to that one class. That the future is not excluded is like milk and like firewood. These conditioned dharmas are also called the path of the world, because their nature is to have gone, to be going, and to be about to go, or because they are devoured by impermanence. They are also called the basis of speech: speech means language, and what it rests upon is name together with meaning. Thus the basis of speech fully includes all the conditioned dharmas. If it were not so, it would contradict what the Prakaranapada says, for it says that the basis of speech is included in the eighteen elements. They are also called that which has separation: separation means permanent separation, which is nirvana, and all the conditioned have that separation. They are also called that which has a cause, because they have causes, "cause" being the meaning of "thing." So the Vaibhashika masters transmit. These and similar are the various names for the different aspects of the conditioned dharmas. Among the conditioned dharmas thus described, the verse says:

有漏名取蘊，亦說為有諍，

What has outflows is called the aggregates of clinging, and is also said to be contentious,

及苦集世間，見處三有等。

and also suffering, origin, the world, the ground of views, the three existences, and so on.

論曰：此何所立？謂立取蘊亦名為蘊。或有唯蘊而非取蘊，謂無漏行。煩惱名取，蘊從取生故名取蘊，如草穅火。或蘊屬取故名取蘊，如帝王臣。或蘊生取故名取蘊，如花果樹。此有漏法亦名有諍，煩惱名諍，觸動善品故、損害自他故、諍隨增故，名為有諍。猶如有漏亦名為苦，違聖心故。亦名為集，能招苦故。亦名世間，可毀壞故、有對治故。亦名見處，見住其中隨增眠故。亦名三有，有因有依三有攝故。如是等類是有漏法。隨義別名，如上所言。色等五蘊名有為法。色蘊者何？頌曰：

The treatise says: What is established here? It is the aggregates of clinging, which are also called aggregates. Some are only aggregates and are not aggregates of clinging, namely the undefiled conduct. Affliction is called clinging; because the aggregates arise from clinging they are called aggregates of clinging, like chaff-fire. Or because the aggregates belong to clinging they are called aggregates of clinging, like the ministers of a king. Or because the aggregates give rise to clinging they are called aggregates of clinging, like the flowers and fruit of a tree. These dharmas with outflows are also called contentious: affliction is called contention, because it disturbs wholesome qualities, harms oneself and others, and is a place where contention increases; hence what has outflows is called contentious. Likewise what has outflows is also called suffering, because it opposes the mind of the noble ones. It is also called origin, because it is able to bring about suffering. It is also called the world, because it can be destroyed and has an antidote. It is also called the ground of views, because views dwell in it and latent tendencies increase there. It is also called the three existences, because it has causes and supports and is included in the three existences. These and similar are different names of the dharmas with outflows according to their meaning. As stated above, the five aggregates, form and the rest, are called conditioned dharmas. What is the aggregate of form? The verse says:

色者唯五根，五境及無表。

Form is only the five faculties, the five objects, and the non-informing.

論曰：言五根者，所謂眼、耳、鼻、舌、身根。言五境者，即是眼等五根境界，所謂色、聲、香、味、所觸。及無表者，謂無表色。唯依此量立色蘊名。此中先應說五根相。頌曰：

The treatise says: The five faculties are the faculties of eye, ear, nose, tongue, and body. The five objects are the objects of the five faculties, namely visible form, sound, smell, taste, and the tangible. The non-informing is non-informing form (form that does not signal to others so that they know it). Only with this extent is the name aggregate of form established. Here we should first speak of the characteristics of the five faculties. The verse says:

彼識依淨色，名眼等五根。

The pure form on which those consciousnesses rely is called the five faculties, eye and the rest.

論曰：彼謂前說色等五境，識即色、聲、香、味、觸識。彼識所依五種淨色，如其次第，應知即是眼等五根。如世尊說：苾芻當知，眼謂內處，四大所造淨色為性。如是廣說。或復彼者，謂前所說眼等五根，識即眼、耳、鼻、舌、身識。彼識所依五種淨色，名眼等根，是眼等識所依止義。如是便順《品類足論》。如彼論說：云何眼根？眼識所依淨色為性。如是廣說。已說五根。次說五境。頌曰：

The treatise says: "Those" means the five objects previously mentioned, form and the rest, and "consciousness" means the consciousnesses of form, sound, smell, taste, and touch. The five kinds of pure form on which those consciousnesses rely should be known, in this order, as the faculties of eye and the rest. As the World-Honored One said: Monks, you should know that the eye is an internal base, whose nature is pure form produced from the four great elements. And so on at length. Or again, "those" means the five faculties previously mentioned, eye and the rest, and "consciousness" means the consciousnesses of eye, ear, nose, tongue, and body. The five kinds of pure form on which those consciousnesses rely are called the faculties of eye and the rest, in the sense of being the support of the consciousnesses of eye and the rest. This accords with the Prakaranapada, which says: What is the eye faculty? Its nature is the pure form on which eye-consciousness relies. And so on at length. The five faculties have been explained. Next the five objects are explained. The verse says:

色二或二十，聲唯有八種，

Visible form is of two kinds, or of twenty; sound is of only eight kinds;

味六香四種，觸十一為性。

taste is of six, smell of four, and the tangible has eleven as its nature.

論曰：言色二者，一顯、二形。顯色有四：青、黃、赤、白，餘顯是此四色差別。形色有八，謂長為初不正為後。或二十者，即此色處復說二十，謂青、黃、赤、白、長、短、方、圓、高、下、正、不正、雲、煙、塵、霧、影、光、明、闇。有餘師說，空一顯色，第二十一。此中正者謂形平等，形不平等名為不正，地水氣騰說之為霧，日焰名光，月星火藥寶珠電等諸焰名明，障光明生於中餘色可見名影，翻此為闇。餘色易了故今不釋。或有色處有顯無形，謂青、黃、赤、白、影、光、明、闇。或有色處有形無顯。謂長等一分身表業性。或有色處有顯有形，謂所餘色。有餘師說：唯光明色有顯無形，現見世間青等色處有長等故。如何一事具有顯形？由於此中俱可知故。此中有者是有智義，非有境義。若爾，身表中亦應有顯智。已說色處，當說聲處。聲唯八種，謂有執受或無執受大種為因，及有情名、非有情名差別為四，此復可意及不可意差別成八。執受大種為因聲者，謂言手等所發音聲。風林河等所發音聲，名無執受大種為因。有情名聲謂語表業，餘聲則是非有情名。有說：有聲通有執受及無執受大種為因，如手鼓等合所生聲。如不許一顯色極微二四大造，聲亦應爾。已說聲處，當說味處。味有六種，甘、醋、醎、辛、苦、淡別故。已說味處，當說香處。香有四種：好香、惡香、等不等香，有差別故。本論中說香有三種：好香、惡香及平等香。已說香處，當說觸處。觸有十一，謂四大種、滑性、澁性、重性、輕性及冷、飢、渴。此中大種後當廣說。柔軟名滑。麁強為澁。可稱名重。翻此為輕。煖欲名冷。食慾名飢。飲欲名渴。此三於因立果名故，作如是說。如有頌言：

The treatise says: Visible form is of two kinds: color and shape. Colors are four: blue, yellow, red, and white; the other colors are varieties of these four. Shapes are eight, beginning with long and ending with uneven. Or there are twenty: this same visible-form base is also said to have twenty kinds, namely blue, yellow, red, white, long, short, square, round, high, low, even, uneven, cloud, smoke, dust, mist, shadow, light, brightness, and darkness. Some other masters say that space, as a visible color, is the twenty-first. Here "even" means that the shape is level, and a shape that is not level is called uneven. Vapor rising from earth and water is called mist; the blaze of the sun is called light; the blaze of the moon, stars, fire, medicines, jewels, and lightning is called brightness; what blocks the arising of light and brightness, so that other forms within it can be seen, is called shadow; the opposite of this is darkness. The other forms are easy to understand and so are not explained now. Or among the visible-form bases, some have color without shape, namely blue, yellow, red, white, shadow, light, brightness, and darkness. Some have shape without color, namely a part of bodily informing action, such as long and so on. Some have both color and shape, namely the other forms. Some other masters say that only light and brightness have color but no shape, since in the world we see that blue and the like have long and the like. How can one thing have both color and shape? Because both are known there. Here "have" means having cognition, not having an object. If so, then in bodily informing action there should also be cognition of color. Visible form has been explained; sound is next. Sound is of only eight kinds: it is first of four, according to whether its cause is the great elements that are or are not appropriated by a sentient being, and whether it is a name referring to a sentient being or not; and each of these is again either pleasant or unpleasant, making eight. Sound whose cause is appropriated great elements is the sound of speech, of hands, and so on. Sound produced by wind, forests, rivers, and the like is called sound whose cause is unappropriated great elements. Sound that is a name referring to a sentient being is vocal informing action; other sounds are names not referring to sentient beings. Some say that sound arises from both appropriated and unappropriated great elements, as in the sound produced by the meeting of hand and drum. Just as one does not allow a single color atom to be made from two or four elements, sound should be treated likewise. Sound has been explained; taste is next. Taste is of six kinds, distinguished as sweet, sour, salty, pungent, bitter, and bland. Taste has been explained; smell is next. Smell is of four kinds, because of differences: good smell, bad smell, equal smell, and unequal smell. In the original treatise it is said that smell is of three kinds: good smell, bad smell, and even smell. Smell has been explained; the tangible is next. The tangible is of eleven kinds, namely the four great elements, smoothness, roughness, heaviness, lightness, cold, hunger, and thirst. The great elements will be explained at length later. Softness is called smoothness. Coarseness and hardness are roughness. What can be weighed is called heaviness. The opposite of this is lightness. The desire for warmth is called cold. The desire for food is called hunger. The desire for drink is called thirst. These three are so called because the name of the effect is given to the cause, and so it is said. As a verse says:

諸佛出現樂，演說正法樂，

The appearance of the Buddhas is happiness; the teaching of the true Dharma is happiness;

僧眾和合樂，同修勇進樂。

the harmony of the Sangha is happiness; the diligent practice of all together is happiness.

於色界中無飢渴觸，有所餘觸。彼界衣服，別不可稱，聚則可稱。冷煖於彼雖無能損而有能益。傳說如此。此中已說多種色處。有時眼識緣一事生，謂於爾時各別了別。有時眼識緣多事生，謂於爾時不別了別，如遠觀察軍眾山林、無量顯形珠寶聚等。應知耳等諸識亦爾。有餘師說：身識極多緣五觸起，謂四大種，滑等隨一。有說：極多總緣一切十一觸起。若爾，五識總緣境故，應五識身取共相境非自相境。約處自相，許五識身取自相境非事自相，斯有何失？今應思擇，身舌二根兩境俱至，何識先起？隨境強盛彼識先生；境若均平舌識先起，食飲引身令相續故。已說根境及取境相，無表色相今次當說。頌曰：

(The treatise continues:) In the realm of form there is no tangible of hunger or thirst, but there are other tangibles. Clothing in that realm cannot be weighed separately but can be weighed when gathered. Cold and warmth, although unable to harm there, are able to benefit. So it is transmitted. Many kinds of visible-form bases have been explained here. At times eye-consciousness arises taking a single thing as its object, namely when it distinguishes each thing separately. At times eye-consciousness arises taking many things as its object, namely when it does not distinguish them separately, as when one looks from afar at an army, a mountain forest, or a heap of countless colored and shaped jewels. It should be known that the consciousnesses of ear and the rest are likewise. Some other masters say that body-consciousness arises, at most, taking five tangibles, namely the four great elements and any one of smoothness and the rest. Some say that at most it arises taking all eleven tangibles together. If so, since the five consciousnesses take their objects together, the five consciousness groups would take common characteristics rather than particular characteristics. In terms of the particular characteristic of the base, the five consciousness groups are allowed to take particular characteristics, not the particular characteristics of the thing; what fault is there in this? Now it should be examined: when the body and tongue faculties both reach their objects, which consciousness arises first? The consciousness of whichever object is stronger arises first; if the objects are equal, tongue-consciousness arises first, because food and drink draw the body forward and keep it continuing. The faculties and objects and the characteristics of grasping objects have been explained; the characteristic of non-informing form should be explained next. The verse says:

亂心無心等，隨流淨不淨，

With a distracted mind, with no mind, and so on, following the stream, pure or impure,

大種所造性，由此說無表。

it is derived from the great elements by nature; because of this it is called non-informing.

論曰：亂心者，謂此餘心。無心者，謂入無想及滅盡定。等，言顯示不亂有心。相似相續說名隨流。善與不善名淨不淨。為簡諸得相似相續，是故復言大種所造。毘婆沙說：造是因義，謂作生等五種因故。顯立名因，故言由此。無表雖以色業為性如有表業，而非表示令他了知，故名無表。說者顯此是師宗言，略說表業及定所生善不善色名為無表。既言無表大種所造，大種云何？頌曰：

The treatise says: "Distracted mind" means a mind other than this one. "No mind" means entering the attainment of non-perception and the attainment of cessation. The word "and so on" indicates the undistracted mind that has mind. Similar continuity of series is called "following the stream." Good and not good are called pure and impure. To exclude the attainments of similar series, it says again "derived from the great elements." The Vibhasha says: "derived" has the meaning of cause, namely because of the five kinds of cause, such as the producing cause. Because it shows the cause for establishing the name, it says "because of this." Although non-informing form has form-action as its nature like informing action, it does not signal to others so that they know, and so it is called non-informing. The word "said" shows that this is the master's school's statement: briefly, informing action, and the good and not-good forms born of concentration, are called non-informing. Since non-informing form is said to be derived from the great elements, what are the great elements? The verse says:

大種謂四界，即地水火風，

The great elements are the four elements, namely earth, water, fire, and wind;

能成持等業，堅濕煖動性。

they accomplish the works of supporting and the rest; their natures are solid, wet, warm, and moving.

論曰：地、水、火、風能持自相及所造色，故名為界，如是四界亦名大種，一切餘色所依性故、體寬廣故。或於地等增盛聚中形相大故，或起種種大事用故。此四大種能成何業？如其次第能成持、攝、熟、長四業，地界能持，水界能攝，火界能熟，風界能長。長謂增盛或復流引。業用既爾，自性云何？如其次第即用堅、濕、煖、動為性，地界堅性，水界濕性，火界煖性，風界動性。由此能引大種造色，令其相續生至餘方，如吹燈光，故名為動。《品類足論》及契經言：云何名風界？謂輕等動性。復說輕性為所造色，故應風界動為自性，舉業顯體故亦言輕。云何地等？地等界別。頌曰：

The treatise says: Earth, water, fire, and wind are able to hold their own characteristics and the derived forms, and so they are called elements. These four elements are also called great elements, because they are the nature of the support of all other forms, because their substance is broad, because they are great in form in the gatherings where earth and the rest increase, or because they give rise to great kinds of work. What works can these four great elements accomplish? In this order they accomplish the four works of supporting, gathering, maturing, and growing: the earth element supports, the water element gathers, the fire element matures, and the wind element grows. Growth means increase, or else it means flowing and drawing forward. Since the works are so, what are their own natures? In this order, solidity, wetness, warmth, and motion are their natures: the earth element has the nature of solidity, the water element wetness, the fire element warmth, and the wind element motion. Because it draws the derived forms of the great elements and makes them continue to arise up to other places, like blowing on a lamp's flame, it is called motion. The Prakaranapada and the sutra say: What is called the wind element? It is the nature of motion, such as lightness. It also says lightness is a derived form; so the wind element should be taken to have motion as its own nature, and lightness is mentioned because the work is cited to show the substance. What are earth and the rest? The distinctions of earth and the rest. The verse says:

地謂顯形色，隨世想立名；

Earth means color and shape, a name established according to the conception of the world;

水火亦復然，風即界亦爾。

water and fire are likewise, and wind is the element itself and is also so.

論曰：地謂顯形，色處為體，隨世間想假立此名。由諸世間相示地者，以顯形色而相示故。水火亦然。風即風界，世間於動立風名故。或如地等隨世想名，風亦顯形，故言亦爾。如世間說黑風團風，此用顯形表示風故。何故此蘊無表為後說為色耶？由變壞故。如世尊說：苾芻當知，由變壞故名色取蘊。誰能變壞？謂手觸故即便變壞。乃至廣說。變壞即是可惱壞義，故義品中作如是說：

The treatise says: Earth means color and shape, whose substance is the visible-form base; this name is provisionally established according to the conception of the world. Because worldly people point out earth by showing color and shape. Water and fire are likewise. Wind is the wind element itself, because the world establishes the name wind for motion. Or, like the names earth and the rest according to worldly conception, wind too is color and shape, and so it is said to be "likewise." Just as in the world one speaks of black wind and whirlwind, this uses color and shape to point out wind. Why is this aggregate, with non-informing form placed last, called form? Because of being broken down. As the World-Honored One said: Monks, you should know that because of being broken down it is called the aggregate of clinging of form. What can break it down? Even a touch of the hand breaks it down. And so on at length. Being broken down means being afflicted and ruined, and so in the Arthavarga it is said:

趣求諸欲人，常起於希望，

A person who seeks after desires constantly gives rise to longing;

諸欲若不遂，惱壞如箭中。

if the desires are not fulfilled, he is afflicted and ruined as if struck by an arrow.

色復云何？欲所惱壞，欲所擾惱變壞生故。有說：變礙故名為色。若爾，極微應不名色，無變礙故。此難不然。無一極微各處而住，眾微聚集變礙義成。過去未來應不名色，此亦曾當有變礙故；及彼類故，如所燒薪，諸無表色應不名色。有釋：表色有變礙故，無表隨彼亦受色名。譬如樹動影亦隨動。此釋不然，無變礙故。又表滅時無表應滅，如樹滅時影必隨滅。有釋：所依大種變礙，故無表業亦得色名。若爾，所依有變礙故，眼識等五應亦名色。此難不齊。無表依止大種轉時，如影依樹光依珠寶。眼等五識依眼等時則不如是，唯能為作助生緣故。此影依樹光依寶言，且非符順毘婆沙義。彼宗影等顯色極微，各自依止四大種故。設許影光依止樹寶，而無表色不同彼依，彼許所依大種雖滅，而無表色不隨滅故。是故所言未為釋難。復有別釋彼所難言：眼識等五所依不定，或有變礙謂眼等根，或無變礙謂無間意，無表所依則不如是，故前所難定為不齊，變礙名色理得成就。頌曰：

(The treatise continues:) What again is form? It is that which is afflicted and broken down by desire, because it is disturbed and afflicted by desire and so changes. Some say that it is called form because it changes and obstructs. If so, atoms should not be called form, because they have no changing and obstruction. This objection is not valid. There is no single atom dwelling separately in its own place; when many atoms gather, the meaning of changing and obstructing is established. The past and future would also not be called form; this too is not so, because they have had or will have changing and obstruction, and because they belong to that same class, like burned firewood. Non-informing forms would not be called form. Some explain: informing form has changing and obstruction, and non-informing form, following it, also receives the name form, just as when a tree moves its shadow moves along. This explanation is not valid, because non-informing form has no changing and obstruction. Moreover, when informing form ceases, non-informing form would have to cease, just as when a tree perishes its shadow must perish with it. Some explain: because the supporting great elements have changing and obstruction, non-informing action too receives the name form. If so, because the support has changing and obstruction, the five consciousnesses of eye and the rest would also have to be called form. This objection does not match. When non-informing form turns in dependence on the great elements, it is like shadow relying on a tree or light on a jewel. When the five consciousnesses of eye and the rest depend on the eye and the rest, it is not so, for they are only conditions that assist their arising. Moreover, these words about shadow relying on a tree and light on a jewel do not even accord with the Vibhasha's meaning. In that school, shadow and the like are color atoms, each relying on the four great elements. Even if one allowed shadow and light to rely on a tree or jewel, non-informing form is not the same as that reliance, since although the great elements relied upon are destroyed, non-informing form does not perish along with them. So what was said has not yet answered the objection. There is also another explanation that answers their objection: the supports of the five consciousnesses such as eye-consciousness are not fixed, for some have changing and obstruction, namely the eye and other faculties, and some have none, namely the immediately preceding mind; but the support of non-informing form is not so. Therefore the objection raised above is certainly not even, and the principle that what changes and obstructs is called form is established. The verse says:

此中根與境，許即十處界。

Here the faculties and the objects are allowed to be just the ten bases and elements.

論曰：此前所說色蘊性中，許即根境為十處界，謂於處門立為十處。眼處色處廣說乃至身處觸處。若於界門立為十界，眼界色界廣說乃至身界觸界。已說色蘊並立處界，當說受等三蘊處界。頌曰：

The Treatise says: In the aggregate of form discussed above, what is permitted is that the sense faculties and their objects constitute the ten sense-bases and elements; that is, in the gateway of sense-bases they are established as ten sense-bases: the eye-base and the form-base, and so on up to the body-base and the tangible-base. In the gateway of elements they are established as ten elements: the eye-element and the form-element, and so on up to the body-element and the tangible-element. Having explained the aggregate of form together with its sense-bases and elements, we should now explain the sense-bases and elements of the three aggregates beginning with feeling. The verse says:

受領納隨觸，想取像為體，

Feeling takes receiving and experiencing, following contact, as its nature; perception takes grasping an image as its essence,

四餘名行蘊，如是受等三，

The remainder of the four aggregates is called the aggregate of formations; thus feeling and the other two make three,

及無表無為，名法處法界。

together with unmanifested form and the unconditioned, are called the mental-object base and the mental-object element.

論曰：受蘊謂三，領納隨觸，即樂及苦、不苦不樂。此復分別成六受身，謂眼觸所生受乃至意觸所生受。想蘊謂能取像為體，即能執取青黃長短、男女怨親、苦樂等相。此復分別成六想身，應如受說。除前及後色、受、想、識，餘一切行名為行蘊。然薄伽梵於契經中說六思身為行蘊者，由最勝故。所以者何？行名造作，思是業性造作義強，故為最勝。是故佛說若能造作有漏有為名行取蘊。若不爾者，餘心所法及不相應，非蘊攝故應非苦集，則不可為應知應斷。如世尊說：若於一法未達未知，我說不能作苦邊際。未斷未滅說亦如是。是故定應許除四蘊餘有為行皆行蘊攝。即此所說受、想、行、蘊，及無表色、三種無為，如是七法於處門中立為法處，於界門中立為法界。已說受等三蘊處界，當說識蘊並立處界。頌曰：

The Treatise says: The aggregate of feeling is of three kinds, receiving and experiencing following contact, namely pleasant, painful, and neither painful nor pleasant. These are further divided into six groups of feeling, namely feeling born of eye-contact, up to feeling born of mind-contact. The aggregate of perception takes grasping an image as its essence, that is, it is able to apprehend characteristics such as blue and yellow, long and short, man and woman, enemy and friend, pain and pleasure. These are further divided into six groups of perception, to be understood as explained for feeling. Apart from the preceding form, feeling, and perception, and the consciousness that follows, all the remaining formations are called the aggregate of formations. However, the Bhagavan (the World-Honored One) said in the sutras that the six groups of volition are the aggregate of formations, and this is on account of their supremacy. Why? Formation means fabrication, and volition, being of the nature of karma, has the strongest sense of fabrication, and therefore is the most supreme. Thus the Buddha said that whatever can fabricate what is defiled and conditioned is called the aggregate of formations that is grasped. If it were not so, the other mental factors and the dissociated dharmas, not being included in the aggregates, would not be suffering or its origin, and so could not be what should be known or what should be abandoned. As the World-Honored One said: If one has not penetrated or known a single dharma, I say one cannot make an end of suffering. The same is said of what is not yet abandoned and not yet extinguished. Therefore it must be admitted that, apart from the four aggregates, all other conditioned formations are included in the aggregate of formations. These aggregates just described, namely feeling, perception, and formations, together with unmanifested form and the three kinds of unconditioned dharmas, make seven dharmas, which in the gateway of sense-bases are established as the mental-object base, and in the gateway of elements as the mental-object element. Having explained the sense-bases and elements of the three aggregates beginning with feeling, we should now explain the aggregate of consciousness together with its sense-base and element. The verse says:

識謂各了別，此即名意處，

Consciousness is the discrimination of each respective object, and this is called the mind-base,

及七界應知，六識轉為意。

and it should be known to be seven elements, the six consciousnesses being transformed into mind.

論曰：各各了別彼彼境界，總取境相故名識蘊。此復差別有六識身，謂眼識身至意識身。應知如是所說識蘊，於處門中立為意處。於界門中立為七界，謂眼識界至意識界，即此六識轉為意界。如是此中所說五蘊，即十二處並十八界，謂除無表，諸餘色蘊即名十處，亦名十界。受想行蘊、無表、無為總名法處，亦名法界。應知識蘊即名意處，亦名七界，謂六識界及與意界。豈不識蘊唯六識身，異此說何復為意界？更無異法。即於此中頌曰：

The Treatise says: Because it discriminates each of the various objective realms and apprehends the general characteristics of objects, it is called the aggregate of consciousness. This is further distinguished into the six groups of consciousness, namely the eye-consciousness group up to the mind-consciousness group. It should be known that the aggregate of consciousness thus described is established in the gateway of sense-bases as the mind-base. In the gateway of elements it is established as seven elements, namely the eye-consciousness element up to the mind-consciousness element, that is, these six consciousnesses transformed become the mind element. Thus the five aggregates discussed here are the twelve sense-bases and the eighteen elements: apart from unmanifested form, all the remaining aggregate of form is called the ten sense-bases and also called the ten elements. The aggregates of feeling, perception, and formations, together with unmanifested form and the unconditioned, are collectively called the mental-object base and also the mental-object element. It should be known that the aggregate of consciousness is called the mind-base and also the seven elements, namely the six consciousness elements and the mind element. Is the aggregate of consciousness not simply the six groups of consciousness? Apart from them, what else could be called the mind element? There is no other dharma. On this point the verse says:

由即六識身，無間滅為意。

That very six groups of consciousness, having ceased without interval, are the mind.

論曰：即六識身無間滅已，能生後識故名意界，謂如此子即名餘父，又如此果即名餘種。若爾實界應唯十七或唯十二，六識與意更相攝故，何緣得立十八界耶？頌曰：

The Treatise says: When the six groups of consciousness have ceased without interval and are able to give rise to the subsequent consciousness, they are called the mind element, just as this son is called the father of the next one, and just as this fruit is called the seed of the next. If this were so, then the real elements should be only seventeen or only twelve, since the six consciousnesses and the mind include one another; for what reason are eighteen elements established? The verse says:

成第六依故，十八界應知。

In order to complete the support of the sixth, the eighteen elements should be known.