Abhidharmakosha-bhashya, Fascicle 1

論曰：如五識界別有眼等五界為依，第六意識無別所依，為成此依故說意界。如是所依能依境界，應知各六界成十八。若爾，無學最後念心應非意界，此無間滅後識不生，非意界故。不爾，此已住意性故、闕餘緣故，後識不生。此中蘊攝一切有為，取蘊唯攝一切有漏，處界總攝一切法盡。別攝如是，總攝云何？頌曰：

The Treatise says: Just as the five consciousness elements each have the five faculties such as the eye as their support, the sixth, mind-consciousness, has no separate support, and so, to establish this support, the mind element is taught. Thus the support, the supported, and the object should be known as six elements each, making eighteen. If so, then the last thought of one beyond training would not be a mind element, since after it ceases without interval no consciousness arises, and so it is not a mind element. Not so: because it has already settled in the nature of mind, and because it lacks the other conditions, the subsequent consciousness does not arise. Here the aggregates include all that is conditioned, the aggregates of grasping include only what is defiled, and the sense-bases and elements together include all dharmas without remainder. If this is how they include separately, how do they include in general? The verse says:

總攝一切法，由一蘊處界，

The general inclusion of all dharmas is by one aggregate, sense-base, and element,

攝自性非餘，以離他性故。

including their own nature and nothing else, because they are separate from other natures.

論曰：由一色蘊意處法界，應知總攝一切法盡。謂於諸處就勝義說，唯攝自性不攝他性。所以者何？法與他性恆相離故。此離於彼而言攝者，其理不然。且如眼根，唯攝色蘊眼處眼界苦集諦等，是彼性故不攝餘蘊餘處界等，離彼性故。若於諸處就世俗說，應知亦以餘法攝餘。如四攝事攝徒眾等，眼耳鼻三處各有二，何緣界體非二十一？此難非理。所以者何？頌曰：

The Treatise says: By one aggregate of form, the mind-base, and the mental-object element, it should be known that all dharmas are included without remainder. In regard to the sense-bases, speaking in terms of ultimate truth, they include only their own nature and not other natures. Why? Because a dharma is always separate from other natures. To say that this includes that, though separate from it, is not reasonable. For example, the eye faculty includes only the aggregate of form, the eye-base, the eye-element, and the truths of suffering and origin, because these are of its nature; it does not include other aggregates, other sense-bases, and other elements, because they are separate from its nature. In regard to the sense-bases in terms of conventional truth, it should be known that other dharmas can also include other dharmas, as the four means of embracing include the assembly and so on. The eye, ear, and nose bases each come in two; why is the number of elements not twenty-one? This objection is unreasonable. Why? The verse says:

類境識同故，雖二界體一。

Because of sameness of kind, object, and consciousness, though two, the element is one.

論曰：類同者，謂二處同是眼自性故。境同者，謂二處同用色為境故。識同者，謂二處同為眼識依故。由此眼界雖二而一。耳鼻亦應如是安立。若爾，何緣生依二處？頌曰：

The Treatise says: Sameness of kind means that the two bases both have the eye as their own nature. Sameness of object means that the two bases both take form as their object. Sameness of consciousness means that the two bases both serve as the support of the eye-consciousness. Therefore, though the eye-element is two, it is one. The ear and nose should be established in the same way. If so, why do the bases arise in pairs? The verse says:

然為令端嚴，眼等各生二。

It is only to make the body well-formed that the eye and the others are each born in two.

論曰：為所依身相端嚴故，界體雖一而兩處生。若眼耳根處唯生一，鼻無二穴身不端嚴。此釋不然。若本來爾，誰言醜陋？又貓鵄等雖生二處，有何端嚴？若爾，三根何緣生二？為所發識明瞭端嚴。現見世間閉一目等，了別色等便不分明，是故三根各生二處。已說諸蘊及處界攝，當說其義。此蘊處界別義云何？頌曰：

The Treatise says: In order that the bodily form of the support be well-formed, though the element is one, it arises in two places. If the eye and ear faculties arose in only one place, and the nose lacked two nostrils, the body would not be well-formed. This explanation is not right. If it were originally so, who would call it ugly? Moreover cats, owls, and the like, though born with two places, what is well-formed about them? If so, why are the three faculties born in twos? It is so that the consciousness they give rise to is clear and well-formed. We see in the world that when one eye is closed, the discrimination of form and so on is no longer clear; therefore the three faculties are each born in two places. Having explained how the aggregates are included in the sense-bases and elements, we should now explain their meanings. What are the distinct meanings of aggregate, sense-base, and element? The verse says:

聚生門種族，是蘊處界義。

Heap, gateway of arising, and lineage are the meanings of aggregate, sense-base, and element.

論曰：諸有為法和合聚義是蘊義，如契經言：諸所有色，若過去若未來若現在、若內若外、若麁若細、若劣若勝、若遠若近，如是一切略為一聚，說名色蘊。由此聚義，蘊義得成。於此經中，無常已滅名過去、若未已生名未來、已生未謝名現在，自身名內、所餘名外。或約處辯，有對名麁、無對名細。或相待立。若言相待，麁細不成。此難不然，所待異故。待彼為麁未嘗為細、待彼為細未嘗為麁，猶如父子苦集諦等，染汙名劣、不染名勝，去來名遠、現在名近，乃至識蘊應知亦然。而有差別，謂依五根名麁，唯依意根名細。或約地辯，毘婆沙師所說如是。大德法救復作是言：五根所取名麁色，所餘名細色。非可意者名劣色，所餘名勝色。不可見處名遠色，在可見處名近色。過去等色如自名顯，受等亦然，隨所依力，應知遠近麁細同前。心心所法，生長門義是處義。訓釋詞者，謂能生長心心所法故名為處，是能生長彼作用義。法種族義是界義，如一山中有多銅鐵金銀等族，說名多界。如是一身或一相續，有十八類諸法種族，名十八界。此中種族是生本義。如是眼等誰之生本？謂自種類同類因故。若爾，無為應不名界，心心所法生之本故。有說：界聲表種類義，謂十八法種類自性各別不同，名十八界。若言聚義是蘊義者，蘊應假有，多實積集共所成故，如聚如我。此難不然，一實極微亦名蘊故。若爾，不應言聚義是蘊義，非一實物有聚義故。有說：能荷重擔義是蘊義，由此世間說肩名蘊，物所聚故。或有說者：可分段義是蘊義，故世有言：汝三蘊還，我當與汝。此釋越經，經說聚義是蘊義故，如契經言：諸所有色若過去等。廣說如前。若謂此經顯過去等一一色等各別名蘊，是故一切過去色等一一實物各各名蘊。此執非理，故彼經言：如是一切略為一聚說名蘊故，是故如聚，蘊定假有。

The Treatise says: The meaning of an aggregate is the combined heap of conditioned dharmas. As the sutra says: All form whatsoever, whether past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near, all this is gathered briefly into one heap and called the aggregate of form. By this meaning of heap, the meaning of aggregate is established. In this sutra, what is impermanent and already ceased is called past, what has not yet arisen is called future, what has arisen and not yet passed away is called present; one's own body is called internal, others are called external. Or, in terms of sense-bases, what has resistance is called coarse and what has no resistance is called subtle. Or they are established relatively. If they are relative, coarse and subtle would not hold. This objection is not right, because what they are relative to differs. Relative to this it is coarse and never subtle; relative to that it is subtle and never coarse, like father and son, or the truths of suffering and origin. What is defiled is called inferior and what is undefiled is called superior; the past and future are called far and the present is called near; and up to the aggregate of consciousness, it should be known to be likewise. There is a distinction, namely that what depends on the five faculties is called coarse, and what depends only on the mind faculty is called subtle. Or it is distinguished by plane; this is what the Vaibhashika masters say. The Elder Dharmatrata further says: What is grasped by the five faculties is called coarse form, and the rest is called subtle form. What is not agreeable is called inferior form and the rest is called superior form. What is in an invisible place is called far form and what is in a visible place is called near form. Past form and the like are shown by their own names; feeling and the others are likewise, and according to the force of their supports, the far, near, coarse, and subtle should be understood as before. The meaning of sense-base, as the gateway of arising and growth of mind and mental factors, is the meaning of sense-base. In explaining the word: because it can give rise to and make grow the mind and mental factors, it is called a base, meaning the function of arising and growing them. The meaning of lineage is the meaning of element, as in one mountain there are many lodes of copper, iron, gold, and silver, and they are called many elements. In the same way, in one body or one continuum there are eighteen kinds of dharma lineages, and they are called the eighteen elements. Here lineage means the source of arising. Of whom, then, are the eye and the others the source of arising? Because they are the homogeneous cause of their own kind. If so, the unconditioned should not be called an element, since it is not the source of arising of mind and mental factors. Some say: The word element indicates the meaning of kind, that is, the eighteen dharmas each have a different nature of their own kind, and are called the eighteen elements. If the meaning of heap is the meaning of aggregate, then the aggregate should be a mere designation, since it is formed by the combined accumulation of many real things, like a heap or like a self. This objection is not right, because even a single real atom is called an aggregate. If so, one should not say that the meaning of heap is the meaning of aggregate, since no single real thing has the meaning of heap. Some say: The meaning of being able to bear a heavy load is the meaning of aggregate; hence in the world the shoulder is called a skandha, since things are piled upon it. Others say: The meaning of being divisible into parts is the meaning of aggregate; hence the worldly saying: Return your three portions and I will give you something. This explanation goes against the sutra, because the sutra says that the meaning of heap is the meaning of aggregate, as in the sutra: All form whatsoever, whether past and so on, as explained in full above. If one says this sutra shows that each single past form and so on is separately called an aggregate, so that every single real thing of past form and so on is itself called an aggregate, this view is unreasonable, because that sutra says: all this is gathered briefly into one heap and called the aggregate. Therefore, like a heap, the aggregate is surely a mere designation.

若爾，應許諸有色處亦是假有，眼等極微要多積聚成生門故。此難非理，多積聚中一一極微有因用故。若不爾者，根境相助共生識等應非別處，是則應無十二處別。然毘婆沙作如是說。對法諸師若觀假蘊，彼說極微一界一處一蘊少分；若不觀者，彼說極微即是一界一處一蘊。此應於分，假謂有分，如燒少衣亦說燒衣。何故世尊於所知境，由蘊等門作三種說？頌曰：

If so, it should be admitted that all sense-bases with form are also mere designations, because the atoms of the eye and so on must be accumulated in great number to become a gateway of arising. This objection is not reasonable, because among the many accumulated atoms each single atom has a causal function. If it were not so, the faculty and the object, assisting each other in jointly producing consciousness and so on, would not be separate sense-bases, and then the distinction of the twelve sense-bases would not hold. However, the Vibhasha speaks thus: The Abhidharma masters, if they regard the aggregate as a designation, say that an atom is a small part of one element, one sense-base, and one aggregate; if they do not so regard it, they say that an atom is itself one element, one sense-base, and one aggregate. This should be understood as a designation for the whole by reference to a part, as when a small part of a garment is burned one also says the garment is burned. Why did the World-Honored One, regarding the objects of knowledge, speak in three ways through the gateways of aggregates and so on? The verse says:

愚根樂三故，說蘊處界三。

Because of delusion, faculty, and inclination, being of three kinds, the aggregates, sense-bases, and elements, three, are taught.

論曰：所化有情有三品故，世尊為說蘊等三門。傳說：有情愚有三種，或愚心所總執為我，或唯愚色、或愚色心。根亦有三，謂利、中、鈍。樂亦三種，謂樂、略、中，及廣文故。如其次第，世尊為說蘊處界三。何緣世尊說餘心所總置行蘊，別分受想為二蘊耶？頌曰：

The Treatise says: Because the beings to be taught are of three grades, the World-Honored One taught the three gateways of the aggregates and the rest. It is said that the delusion of beings is of three kinds: some are deluded about mind and mental factors and grasp them in general as a self; some are deluded only about form; some are deluded about both form and mind. Faculties are also three: sharp, middling, and dull. Inclinations are also of three kinds, namely those who like brief, middling, and extensive teachings. In this order, the World-Honored One taught the three of aggregates, sense-bases, and elements. Why did the World-Honored One put the other mental factors together in the aggregate of formations, and separate feeling and perception as two aggregates? The verse says:

諍根生死因，及次第因故，

Because they are the root of disputes, the cause of birth and death, and the cause of the sequence,

於諸心所法，受想別為蘊。

among the mental factors, feeling and perception are made separate aggregates.

論曰：諍根有二，謂著諸欲及著諸見。此二受想，如其次第為最勝因，味受力故貪著諸欲，倒想力故貪著諸見。又生死法以受及想為最勝因，由耽著受起倒想故生死輪迴。由此二因及後當說次第因故，應知別立受想為蘊。其次第因，隣次當辯。何故無為說在處界，非蘊攝耶？頌曰：

The Treatise says: The root of disputes is twofold, namely attachment to desires and attachment to views. These two, feeling and perception, in this order are the most supreme causes: through the force of tasting feeling one is greedily attached to desires, and through the force of inverted perception one is greedily attached to views. Moreover, the dharmas of birth and death have feeling and perception as their most supreme causes, because through indulgent attachment to feeling one produces inverted perception, and so revolves in birth and death. Because of these two causes and the cause of sequence to be explained below, it should be known that feeling and perception are established as separate aggregates. As for the cause of sequence, it will be examined in due order. Why are the unconditioned taught among the sense-bases and elements and not included in the aggregates? The verse says:

蘊不攝無為，義不相應故。

The aggregates do not include the unconditioned, because the meanings do not correspond.

論曰：三無為法不可說在色等蘊中，與色等義不相應故。謂體非色乃至非識，亦不可說為第六蘊，彼與蘊義不相應故。聚義是蘊，如前具說。謂無為法，非如色等有過去等品類差別，可略一聚名無為蘊。又言取蘊為顯染依，染淨二依蘊言所顯。無為於此二義都無，義不相應故不立蘊。有說：如瓶破非瓶，如是蘊息應非蘊，彼於處界例應成失。如是已說諸蘊廢立，當說次第。頌曰：

The Treatise says: The three unconditioned dharmas cannot be said to be among the aggregates of form and the rest, because their meanings do not correspond with those of form and the rest. That is, their essence is not form and so on up to not consciousness, and it also cannot be called a sixth aggregate, because those do not correspond to the meaning of aggregate. The meaning of heap is the meaning of aggregate, as fully explained before. The unconditioned dharmas do not, like form and the rest, have distinctions of kind such as past, so they cannot be gathered briefly into one heap called the aggregate of the unconditioned. It is also said that the aggregates of grasping reveal the basis of defilement, and that the word aggregate reveals the two bases of defilement and purity. The unconditioned has neither of these two meanings, so the meaning does not correspond, and so no aggregate is established. Someone says: Just as when a pot is broken it is no longer a pot, so when an aggregate ceases it would no longer be an aggregate, and then the same fault would follow by analogy for the sense-bases and elements. Having thus explained the establishment of the aggregates, we should now explain their sequence. The verse says:

隨麁染器等，界別次第立。

According to coarseness, defilement, vessel and so on, the sequence of the elements is established.

論曰：色有對故諸蘊中麁，無色中麁唯受行相，故世說我手等痛言。待二想麁，男女等想易了知故。行麁過識，貪瞋等行易了知故。識最為細，總取境相難分別故。由此隨麁立蘊次第。或從無始生死已來，男女於色更相愛樂，此由耽著樂受味故，耽受復因倒想生故，此倒想生由煩惱故，如是煩惱依識而生。此及前三皆染汙識，由此隨染立蘊次第。或色如器、受類飲食、想同助味、行似廚人、識喻食者，故隨器等立蘊次第。或隨界別立蘊次第，謂欲界中有諸妙欲，色相顯了。色界靜慮有勝喜等，受相顯了。三無色中取空等相，想相顯了。第一有中思最為勝，行相顯了。此即識住，識住其中顯似世間田種次第。是故諸蘊次第如是。由此五蘊無增減過，即由如是諸次第因，離行別立受想二蘊，謂受與想於諸行中相麁生染、類食同助，二界中強故別立蘊。處界門中應先辨說六根次第，由斯境識次第可知。頌曰：

The Treatise says: Because form has resistance, it is the coarsest among the aggregates; among the formless, the coarsest is only the characteristic of feeling, and so the world says words like: my hand and so on hurts. Next, perception is coarse, because perception of man and woman and the like is easily known. Formations are coarser than consciousness, because greed, anger, and such actions are easily known. Consciousness is the subtlest, because it apprehends the general characteristics of objects and is hard to discriminate. Thus the sequence of the aggregates is established according to coarseness. Or, from beginningless birth and death until now, men and women have loved and delighted in form with one another; this is because of indulgent attachment to the taste of pleasant feeling; indulgence in feeling again arises from inverted perception; this inverted perception arises from afflictions; and these afflictions arise depending on consciousness. This one together with the preceding three are all defiled consciousness; thus the sequence of the aggregates is established according to defilement. Or form is like a vessel, feeling like food and drink, perception like seasoning, formations like the cook, and consciousness like the eater; thus the sequence of the aggregates is established according to the vessel and so on. Or the sequence of the aggregates is established according to the distinction of realms: in the desire realm there are many wonderful desires, and the characteristic of form is manifest; in the meditation heavens of the form realm there is superior joy and so on, and the characteristic of feeling is manifest; in the three formless realms the characteristics of space and so on are grasped, and the characteristic of perception is manifest; in the highest existence volition is most excellent, and the characteristic of formations is manifest; and this is the abode of consciousness, in which consciousness dwells, and its sequence resembles that of field and seed in the world. Thus is the sequence of the aggregates. Therefore the five aggregates have no fault of excess or deficiency, and by these causes of sequence, feeling and perception are set up as two aggregates apart from formations: feeling and perception among the formations are coarse in characteristic, give rise to defilement, are like food and seasoning, and are strong in two realms, and so they are established as separate aggregates. In the gateways of sense-bases and elements, the sequence of the six faculties should be explained first, and from this the sequence of the objects and consciousnesses can be known. The verse says:

前五境唯現，四境唯所造，

The first five objects are only present, the four objects are only derived,

餘用遠速明，或隨處次第。

and the rest by far reach, swiftness, clarity, or according to the sequence of the bases.

論曰：於六根中，眼等前五唯取現境，是故先說。意境不定，三世無為，或唯取一或二三四。所言四境唯所造者，前流至此。五中前四境唯所造，是故先說。身境不定，或取大種、或取造色、或二俱取，餘謂前四。如其所應用遠速明，是故先說。謂眼耳根取遠境故，在二先說。二中眼用遠故先說，遠見山河不聞聲故。又眼用速，先遠見人撞擊鍾鼓後聞聲故。鼻舌兩根用俱非遠。先說鼻者，由速明故。如對香美諸飲食時，鼻先嗅香、舌後甞味。或於身中隨所依處上下差別說根次第，謂眼所依最居其上，次耳鼻舌身多居下，意無方處。有即依止諸根生者，故最後說。何緣十處皆色蘊攝，唯於一種立色處名？又十二處體皆是法，唯於一種立法處名？頌曰：

The Treatise says: Among the six faculties, the first five, the eye and the others, grasp only present objects, and so they are spoken of first. The objects of mind are not fixed: it may take the three times and the unconditioned, and may take only one, or two, three, or four. As for the statement "the four objects are only derived," the flow of the preceding line comes down to here. Among the five, the first four have only derived form as their objects, and so they are spoken of first. The object of body is not fixed: it may take the great elements, or derived form, or both; the "rest" means the preceding four. As is appropriate, they are ordered by far reach, swiftness, and clarity, and so they are spoken of first. That is, the eye and ear faculties grasp distant objects, and so are spoken of first among the two. Among the two, the eye is spoken of first because it acts at a distance: one sees mountains and rivers from afar without hearing their sound. Moreover the eye acts swiftly: one first sees from afar a person striking a bell or drum and only afterwards hears the sound. The nose and tongue faculties both do not act at a distance. The nose is spoken of first because of its swiftness and clarity: when facing fragrant and delicious food and drink, the nose first smells the fragrance and the tongue afterwards tastes the flavor. Or the sequence of the faculties is stated according to the differences of upper and lower in the places they depend on in the body: the support of the eye is at the very top, then the ear, nose, tongue, and body are mostly lower, and the mind has no fixed place. Because it arises depending on all the faculties, it is spoken of last. For what reason are all ten bases included in the aggregate of form, yet only one is given the name of form-base? And why, though the essence of all twelve bases is dharma, is only one given the name of mental-object base? The verse says:

為差別最勝，攝多增上法，

For the sake of distinction, supremacy, inclusion of many, and the dharma of dominance,

故一處名色，一名為法處。

one base is called form, and one is called the mental-object base.

論曰：為差別者，為令了知境有境性種種差別，故於色蘊就差別相建立十處不總為一。若無眼等差別想名，而體是色立名色處，此為眼等名所簡別，雖標總稱而即別名。又諸色中色處最勝，故立通名。由有對故，手等觸時即便變壞。及有見故，可示在此在彼差別。又諸世間唯於此處同說為色，非於眼等。又為差別立一法處，非於一切，如色應知。又於此中攝受想等眾多法故，應立通名。又增上法，所謂涅槃，此中攝故獨立為法。有餘師說：色處中有二十種色最麁顯故，肉、天、聖慧三眼境故，獨立色名。法處中有諸法名故、諸法智故，獨立法名。諸契經中，有餘種種蘊及處界，名想可得。為即此攝？為離此耶？彼皆此攝，如應當知。且辯攝餘諸蘊名想。頌曰：

The Treatise says: "For the sake of distinction" means that, in order to make known the various differences of object and subject, the ten bases are established in the aggregate of form according to their distinct characteristics and are not combined into one. If there were no distinguishing notions and names such as eye, and the essence being form were established as the form-base, then this would be distinguished by the names of the eye and so on, and though it bears a general name it is in fact a particular name. Moreover, among forms the form-base is the most supreme, and so the general name is established for it. Because of resistance, when touched by a hand and so on, it is at once altered and destroyed. And because of visibility, it can be pointed out as here or there. Also, among the world's people, it is only of this base that they commonly say form, and not of the eye and the rest. Likewise, for the sake of distinction one mental-object base is established, and not for all, as should be understood from form. Furthermore, because many dharmas such as feeling and perception are included in it, the general name should be established. Also, because of the dharma of dominance, namely nirvana, which is included in it, it alone is called dharma. Some other masters say: In the form-base there are twenty kinds of form that are most coarse and manifest, and because it is the object of the three eyes, the fleshly, the divine, and the eye of holy wisdom, it alone is called form. In the mental-object base there are the names of dharmas and the knowledge of dharmas, and so it alone is called dharma. In the various sutras there are various other aggregates, sense-bases, and elements, whose names and notions are found. Are they included in these, or apart from these? All of them are included in these, as is appropriate to know. First let us explain the names and notions of the other aggregates included. The verse says:

牟尼說法蘊，數有八十千，

The Muni taught the aggregates of the Dharma, numbering eighty thousand,

彼體語或名，此色行蘊攝。

whose essence is speech or names, and which are included in the aggregates of form and formations.

論曰：諸說佛教語為體者，彼說法蘊皆色蘊攝。諸說佛教名為體者，彼說法蘊皆行蘊攝。此諸法蘊其量云何？頌曰：

The Treatise says: Those who say the Buddha's teaching has speech as its essence say that the aggregates of the Dharma are all included in the aggregate of form. Those who say the Buddha's teaching has names as its essence say that the aggregates of the Dharma are all included in the aggregate of formations. What is the measure of these aggregates of the Dharma? The verse says:

有言諸法蘊，量如彼論說；

Some say the aggregates of the Dharma have a measure equal to that treatise;

或隨蘊等言，如實行對治。

or they follow the words aggregate and so on, as truly the remedies for conduct.

論曰：有諸師言：八萬法蘊一一量等《法蘊足論》，謂彼一一有六千頌，如對法中《法蘊足》說。或說：法蘊隨蘊等言一一差別數有八萬，謂蘊、處、界、緣起、諦、食、靜慮、無量、無色、解脫、勝處、遍處、覺品、神通、無諍、願智、無礙解等，一一教門名一法蘊。如實說者，所化有情有貪瞋等八萬行別，為對治彼八萬行故，世尊宣說八萬法蘊。如彼所說八萬法蘊皆此五中二蘊所攝，如是餘處諸蘊處界類亦應然。頌曰：

The Treatise says: Some masters say that each of the eighty thousand aggregates of the Dharma has a measure equal to the Dharmaskandha-pada, that is, each has six thousand verses, as taught in the Dharmaskandha-pada of the Abhidharma. Or it is said that the aggregates of the Dharma, following the words aggregate and so on, number eighty thousand in their distinctions, namely aggregates, sense-bases, elements, dependent origination, truths, foods, meditations, immeasurables, formless states, liberations, spheres of mastery, spheres of totality, factors of enlightenment, spiritual powers, non-contention, wisdom of vows, unobstructed understanding, and so on, each gateway of teaching being called one aggregate of the Dharma. Speaking truly, the beings to be taught have eighty thousand distinct kinds of conduct such as greed and anger, and in order to remedy these eighty thousand, the World-Honored One proclaimed eighty thousand aggregates of the Dharma. Since all those eighty thousand aggregates of the Dharma are included in two of these five aggregates, the same should be said for the other aggregates, sense-bases, and elements in other places. The verse says:

如是餘蘊等，各隨其所應，

Thus the other aggregates and so on, each as is appropriate,

攝在前說中，應審觀自相。

are included in what was explained above, and one should carefully examine their own characteristics.

論曰：餘契經中諸蘊處界，隨應攝在前所說中，如此論中所說蘊等，應審觀彼一一自相。且諸經中說餘五蘊，謂戒、定、慧、解脫、解脫智見五蘊，彼中戒蘊此色蘊攝，彼餘四蘊此行蘊攝。又諸經說十遍處等，前八遍處無貪性故，此法處攝；若兼助伴五蘊性故，即此意處法處所攝。攝八勝處應知亦爾。空、識遍處、空無邊等四無色處，四蘊性故，即此意處、法處所攝。五解脫處，慧為性故，此法處攝；若兼助伴，即此聲意法處所攝。復有二處，謂無想有情天處及非想非非想處，初處即此十處所攝，無香味故；後處即此意法處攝，四蘊性故。又《多界經》說界差別有六十二，隨其所應當知皆此十八界攝。且彼經中所說六界，地水火風四界已說，空識二界未說其相。為即虛空名為空界、為一切識名識界耶？不爾，云何？頌曰：

The Treatise says: The aggregates, sense-bases, and elements in the other sutras, as appropriate, are included in what was explained above; as for the aggregates and so on explained in this treatise, one should carefully examine the own-characteristic of each. The other five aggregates mentioned in the sutras, namely the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation: among these, the aggregate of morality is included in this aggregate of form, and the other four are included in this aggregate of formations. Again, the sutras speak of the ten spheres of totality and so on: the first eight spheres of totality, being of the nature of non-greed, are included in the mental-object base; if one includes their accompanying companions, being of the nature of the five aggregates, they are included in the mind-base and the mental-object base. The inclusion of the eight spheres of mastery should be understood likewise. The spheres of totality of space and consciousness, and the four formless bases such as limitless space, being of the nature of the four aggregates, are included in the mind-base and the mental-object base. The five bases of liberation, being of the nature of wisdom, are included in the mental-object base; if one includes their companions, they are included in the sound-base, mind-base, and mental-object base. There are also two bases, namely the heaven of non-percipient beings and the base of neither perception nor non-perception; the first is included in these ten bases, because it has no smell or taste; the latter is included in the mind-base and mental-object base, being of the nature of the four aggregates. Moreover, the Sutra of Many Elements says that there are sixty-two differences of elements, and as is appropriate, they should be known as all included in these eighteen elements. Among the six elements spoken of in that sutra, the four elements of earth, water, fire, and wind have already been explained, but the characteristics of the space and consciousness elements have not been explained. Is space simply called the space element, and is every consciousness called the consciousness element? No. How then? The verse says:

空界謂竅隙，傳說是明闇；

The space element is the cavity and gap, said to be light and darkness;

識界有漏識，有情生所依。

the consciousness element is defiled consciousness, the support of the birth of beings.

論曰：諸有門窓及口鼻等內外竅隙，名為空界。如是竅隙云何應知？傳說：竅隙即是明闇，非離明闇竅隙可取，故說空界明闇為體。應知此體不離晝夜，即此說名隣阿伽色。傳說：阿伽謂積集色，極能為礙故名阿伽。此空界色與彼相隣，是故說名隣阿伽色。有說：阿伽即空界色，此中無礙故名阿伽。即阿伽色餘礙相隣，是故說名隣阿伽色。諸有漏識名為識界，云何不說諸無漏識為識界耶？由許六界是諸有情生所依故，如是諸界從續生心至命終心恆持生故。諸無漏法則不如是。彼六界中，前四即此觸界所攝，第五即此色界所攝，第六即此七心界攝。彼經餘界如其所應，皆即此中十八界攝。

The Treatise says: The internal and external cavities and gaps, such as doors and windows and mouth and nose, are called the space element. How should these cavities and gaps be known? It is said that the cavities and gaps are just light and darkness; apart from light and darkness no cavity or gap can be grasped, and so it is said that the space element has light and darkness as its essence. It should be known that this essence is not apart from day and night, and it is this that is called form adjacent to agha (form adjacent to obstructive accumulation). It is said that agha means accumulated form: because it is extremely able to obstruct, it is called agha. This form of the space element is adjacent to those, and so it is called form adjacent to agha. Some say: Agha is itself the form of the space element, and here it has no obstruction, and so it is called agha; the other obstructive form adjacent to this agha form is therefore called form adjacent to agha. Defiled consciousnesses are called the consciousness element; why are undefiled consciousnesses not called the consciousness element? Because the six elements are admitted to be the support of the birth of sentient beings, these elements, from the mind of rebirth-linking to the mind at the end of life, constantly sustain birth. Undefiled dharmas are not so. Among those six elements, the first four are included in the tangible element, the fifth in the form element, and the sixth in the seven mind elements. The other elements in that sutra, as is appropriate, are all included in these eighteen elements.

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang under imperial decree.

分別界品第一之二

Chapter 1, Analysis of the Elements, Part 2.

復次於前所說十八界中，幾有見、幾無見？幾有對、幾無對？幾善、幾不善、幾無記？頌曰：

Furthermore, among the eighteen elements (dhatus) spoken of above, how many are visible and how many invisible? How many are resistant and how many non-resistant? How many are wholesome, how many unwholesome, and how many neutral? The verse says:

一有見謂色，十有色有對，

One is visible, namely form; ten are material and resistant,

此除色聲八，無記餘三種。

Of these, apart from form and sound, eight are neutral; the other elements are of three kinds.

論曰：十八界中色界有見，以可示現此彼差別。由此義準，說餘無見。如是已說有見無見。唯色蘊攝十界有對，對是礙義。此復三種：障礙、境界、所緣異故。障礙有對，謂十色界。自於他處被礙不生，如手礙手或石礙石或二相礙。境界有對，謂十二界法界一分諸有境法於色等境，故《施設論》作如是言：有眼於水有礙非陸，如魚等眼。有眼於陸有礙非水，從多分說，如人等眼。有眼俱礙，如畢舍遮、室獸摩羅及捕魚人、蝦蟇等眼。有俱非礙，謂除前相。有眼於夜有礙非晝，如諸蝙蝠鵂鶹等眼。有眼於晝有礙非夜，從多分說，如人等眼。有眼俱礙，如狗野幹馬豹豺狼貓狸等眼。有俱非礙，謂除前相。此等名為境界有對。所緣有對，謂心心所於自所緣。境界、所緣復有何別？若於彼法此有功能，即說彼為此法境界。心心所法執彼而起，彼於心等名為所緣。云何眼等於自境界所緣轉時說名有礙？越彼於餘此不轉故。或復礙者是和會義，謂眼等法於自境界及自所緣和會轉故。應知此中唯就障礙有對而說，故但言十有色有對，更相障故。由此義準說餘無對。若法境界有對，亦障礙有對耶？應作四句。謂七心界法界一分諸相應法是第一句。色等五境是第二句。眼等五根是第三句。法界一分非相應法是第四句。若法境界有對，亦所緣有對耶？應順後句，謂若所緣有對，定是境界有對。有雖境界有對而非所緣有對，謂眼等五根。此中大德鳩摩邏多作如是說：

The treatise says: Among the eighteen elements, the form element is visible, because one can point out "this" and "that" as different. By this meaning, the others are said to be invisible. Thus visible and invisible have been explained. Only the ten elements included in the form aggregate are resistant; resistance means obstruction. This is of three kinds: resistance by obstruction, by object-field, and by object-support. Resistance by obstruction refers to the ten material elements. Where one thing is blocked by another and cannot arise there, as a hand is blocked by a hand, or a stone by a stone, or two things block each other. Resistance by object-field refers to the twelve elements and a portion of the dharma element, namely all the dharmas that have objects, with respect to forms and other objects; hence the Prajnapti-sastra speaks thus: There are eyes that are impeded in water but not on land, such as the eyes of fish. There are eyes impeded on land but not in water, speaking of most cases, such as the eyes of humans. There are eyes impeded in both, such as the eyes of pisacas, simsumaras, fishermen, and frogs. There are eyes impeded in neither, namely those other than the above. There are eyes impeded at night but not by day, such as the eyes of bats and owls. There are eyes impeded by day but not at night, speaking of most cases, such as the eyes of humans. There are eyes impeded in both, such as the eyes of dogs, jackals, horses, leopards, wolves, and cats. There are eyes impeded in neither, namely those other than the above. These are called resistance by object-field. Resistance by object-support refers to mind and mental factors with respect to their own supports. What is the difference between object-field and object-support? When a dharma has the capacity with respect to another dharma, that other is called the object-field of this dharma. Mind and mental factors that grasp that other and arise are so called, and that other is called the object-support of the mind and the rest. Why are the eye and the rest called "impeded" when they operate on their own object-fields and object-supports? Because they do not operate beyond these on anything else. Or else, being impeded is the meaning of conjunction, because the eye and the rest operate in conjunction with their own object-fields and their own object-supports. It should be understood that here only resistance by obstruction is meant, and so it is said that only the ten material elements are resistant, because they mutually obstruct one another. By this meaning, the others are said to be non-resistant. If a dharma is resistant by object-field, is it also resistant by obstruction? There should be four alternatives. The first: the seven mind elements and the dharma-element-portion of all associated dharmas. The second: the five objects, form and the rest. The third: the five sense faculties, the eye and the rest. The fourth: the portion of the dharma element that is not associated. If a dharma is resistant by object-field, is it also resistant by object-support? One should follow the latter: if resistant by object-support, it is necessarily resistant by object-field. There are those that are resistant by object-field but not by object-support, namely the five sense faculties, the eye and the rest. Here the great master Kumaralata spoke thus:

是處心欲生，他礙令不起，

Where a mind desires to arise, another obstructs it so it does not arise,

應知是有對，無對此相違。

This should be known as resistant; non-resistant is the opposite of this.

此是所許。如是已說有對無對。於此所說十有對中，除色及聲餘八無記，謂五色根、香、味、觸境，不可記為善不善性，故名無記。有說：不能記異熟果故名無記。若爾，無漏應唯無記。其餘十界通善等三，謂七心界與無貪等相應名善，貪等相應名為不善，餘名無記。法界若是無貪等性相應等起擇滅名善，若貪等性相應等起名為不善，餘名無記。色界聲界若善不善心力等起身語表攝，是善不善，餘是無記。已說善等。十八界中幾欲界繫、幾色界繫、幾無色界繫？頌曰：

(The treatise continues:) This is the accepted view. Thus resistant and non-resistant have been explained. Among the ten resistant elements spoken of here, apart from form and sound, the other eight are neutral, namely the five material sense faculties and the objects of smell, taste, and touch; they cannot be designated as wholesome or unwholesome in nature, and so they are called neutral. Some say: they are called neutral because they cannot be designated as bearing a ripened result. If so, the unconditioned should be only neutral. The other ten elements are of all three kinds, wholesome and the rest: the seven mind elements are called wholesome when associated with non-greed and so on, unwholesome when associated with greed and so on, and the rest are neutral. The dharma element is called wholesome if it is of the nature of non-greed and so on, or associated with it, or arisen from it, or is cessation through discrimination; it is called unwholesome if it is of the nature of greed and so on, or associated with or arisen from it; the rest are neutral. The form element and sound element are wholesome or unwholesome if they are included in bodily and verbal expression arisen from the force of a wholesome or unwholesome mind; the rest are neutral. Wholesome and the rest have been explained. Among the eighteen elements, how many belong to the desire realm, how many to the form realm, and how many to the formless realm? The verse says:

欲界繫十八，色界繫十四，

Eighteen belong to the desire realm; fourteen belong to the form realm,

除香味二識，無色繫後三。

Excluding smell, taste, and the two consciousnesses; the formless realm holds the last three.

論曰：繫謂繫屬，即被縛義。欲界所繫具足十八，色界所繫唯十四種，除香味境及鼻舌識。除香味者，段食性故，離段食慾方得生彼。除鼻舌識，無所緣故。若爾，觸界於彼應無，如香味境段食性故，彼所有觸非段食性。若爾，香味類亦應然，香味離食無別受用，觸有別用持根衣等，彼離食慾香味無用，有根衣等故觸非無。有餘師說：住此依彼靜慮等至見色聞聲，輕安俱起有殊勝觸攝益於身，是故此三生彼靜慮猶相隨逐，香味不爾，故在彼無。若爾，鼻舌彼應非有，如香味境彼無用故。不爾，二根於彼有用，謂起言說及莊嚴身。若為嚴身及起說用，但須依處，何用二根？如無男根亦無依處，二根無者依處亦無。於彼可無男根依處，彼無用故。鼻舌依處彼有用故，離根應有。有雖無用而有根生，如處胞胎定當死者。有雖無用而非無因，彼從何因得有根起？於根有愛發殊勝業。若離境愛，於根定然，彼離境貪應無鼻舌。或應許彼男根亦生，若謂不生由醜陋者，陰藏隱密何容醜陋？又諸根生非由有用，若有因力無用亦生。男根於彼雖為醜陋，設許有因於彼應起，男根非有，鼻舌應無。若爾，便違契經所說：彼無支缺，不減諸根。隨彼諸根應可有者，說為不減。何所相違？若不許然男根應有。如是說者，鼻舌二根於彼非無，但無香味，以六根愛依內身生，非依境界而得現起。其男根愛依婬觸生，婬觸彼無，男根非有，故於色界十八界中，唯十四種理得成立。無色界繫唯有後三，所謂意、法及意識界，要離色慾於彼得生，故無色中無十色界。依緣無故五識亦無，故唯後三無色界繫。已說界繫，十八界中幾有漏、幾無漏？頌曰：

The treatise says: To "belong" means to be bound to, the meaning of being fettered. All eighteen belong to the desire realm; only fourteen belong to the form realm, excluding the objects of smell and taste and the nose and tongue consciousnesses. Smell and taste are excluded because they are of the nature of coarse food, and one is born there only after being free from desire for coarse food. The nose and tongue consciousnesses are excluded because they have no object there. If so, the touch element should also be absent there, since, like smell and taste, it is of the nature of coarse food. No: the touch that exists there is not of the nature of coarse food. If so, smell and taste should be the same kind, since apart from food they have no separate use; but touch has a separate use, supporting the faculties, clothing, and so on; for those free from desire for food, smell and taste have no use, but because they have faculties and clothing, touch is not absent. Other masters say: Those who dwell here and rely on that, in meditative absorption such as the dhyanas, see forms and hear sounds, and when tranquility arises together there is a special touch that benefits the body; so these three are born there while the dhyana still accompanies them, but smell and taste are not so, and hence are absent there. If so, the nose and tongue should also not exist there, as smell and taste do not, since they have no use there. Not so: the two faculties have a use there, namely to produce speech and to adorn the body. If it is for adorning the body and producing speech, only the bases are needed; why need the two faculties? As, lacking the male faculty, one also lacks its base, so with these two faculties lacking, their bases would be lacking too. It is acceptable there to lack the base of the male faculty, since it is useless there. But the bases of nose and tongue have a use there, so even apart from the faculties they should exist. Though something may be useless, a faculty may still arise, as with a fetus that is certain to die. If something is useless yet not without cause, from what cause does the faculty arise there? From craving for the faculty, which sets forth a special karma. If craving were for objects only, then those free from desire for objects would have no nose or tongue. Or else one should allow that the male faculty is also born there; if you say it is not born because it is ugly, how could a hidden private part be ugly? Moreover, faculties do not arise because they are useful; if there is the force of a cause, they arise even when useless. Though the male faculty is ugly there, if you grant a cause for it there, it should arise; if the male faculty is not there, the nose and tongue should also not be there. If so, this would contradict the sutra, which says: "They have no missing limbs and no diminished faculties." If whatever faculties could exist are said not to be diminished, what contradiction is there? If you do not accept this, the male faculty should exist. To say so: the two faculties, nose and tongue, are not absent there; only smell and taste are, because craving for the six faculties arises relying on the inner body and not on the object-fields, while craving for the male faculty arises relying on sexual contact, and since sexual contact is absent there, the male faculty does not exist. Therefore, among the eighteen elements in the form realm, only fourteen can be established. The formless realm holds only the last three, namely the mind element, the dharma element, and the mind-consciousness element, because one is born there only after being free from desire for form; hence the ten material elements are absent in the formless realm, and since the supports and conditions are absent, the five consciousnesses are also absent, so only the last three belong to the formless realm. Realm-belonging has been explained. Among the eighteen elements, how many are defiled (with outflows) and how many undefiled? The verse says:

意法意識通，所餘唯有漏。

Mind, dharma, and mind-consciousness are of both kinds; the others are only defiled.

論曰：意及意識道諦攝者，名為無漏，餘名有漏。法界若是道諦無為，名為無漏，餘名有漏。餘十五界唯名有漏。如是已說有漏無漏。十八界中幾有尋有伺、幾無尋唯伺、幾無尋無伺？頌曰：

The treatise says: The mind element and mind-consciousness, when included in the truth of the path, are called undefiled; the others are called defiled. The dharma element, if it is the truth of the path or the unconditioned, is called undefiled; the others are called defiled. The other fifteen elements are only defiled. Thus defiled and undefiled have been explained. Among the eighteen elements, how many have initial thought (vitarka) and sustained thought (vicara), how many have no initial thought but only sustained thought, and how many have neither? The verse says:

五識唯尋伺，後三三餘無。

The five consciousnesses have only both; the last three have all three; the others have neither.

論曰：眼等五識有尋有伺，由與尋伺恆共相應，以行相麁外門轉故、顯義決定，故說唯言。後三謂是意、法、意識，根、境、識中各居後故。此後三界皆通三品，意界、意識界及相應法界，除尋與伺。若在欲界初靜慮中有尋有伺，靜慮中間無尋唯伺，第二靜慮以上諸地乃至有頂無尋無伺。法界所攝非相應法，靜慮中間伺亦如是。尋一切時無尋唯伺，無第二尋故、但伺相應故。伺在欲界初靜慮中三品不收，應名何等？此應名曰無伺唯尋，無第二伺故、但尋相應故。由此故言有尋伺地有四品法：一有尋有伺，謂除尋伺餘相應法。二無尋唯伺，謂即是尋。三無尋無伺，謂即一切非相應法。四無伺唯尋，謂即是伺。餘十色界尋伺俱無，常與尋伺不相應故。若五識身有尋有伺，如何得說無分別耶？頌曰：

The treatise says: The five consciousnesses, eye and the rest, have both initial and sustained thought, because they are always associated with both, because their mode of operation is coarse and turns outward, and the word "only" is used to make the meaning definite. The last three are the mind, dharma, and mind-consciousness, each coming last among the faculties, objects, and consciousnesses. These last three elements all extend to the three categories: the mind element, the mind-consciousness element, and the associated dharma element, excluding initial and sustained thought. In the desire realm and the first dhyana they have both; in the intermediate dhyana they have only sustained thought without initial thought; in the second dhyana and the higher grounds up to the peak of existence they have neither. The unassociated dharmas included in the dharma element are the same as the intermediate dhyana for sustained thought. Initial thought is at all times without initial thought but with sustained thought, because there is no second initial thought and because it is associated only with sustained thought. Sustained thought, in the desire realm and the first dhyana, is not included in the three categories; what should it be called? It should be called without sustained thought but with initial thought, because there is no second sustained thought and because it is associated only with initial thought. For this reason it is said that the grounds with initial and sustained thought have four classes of dharmas: first, with both initial and sustained thought, namely the other associated dharmas apart from initial and sustained thought; second, no initial thought but only sustained thought, namely initial thought itself; third, neither initial nor sustained thought, namely all unassociated dharmas; fourth, no sustained thought but only initial thought, namely sustained thought itself. The other ten material elements have neither initial nor sustained thought, because they are never associated with them. If the five consciousness-groups have initial and sustained thought, how can they be said to be without discrimination? The verse says:

說五無分別，由計度隨念，

The five are said to be without discrimination, by reason of conceptual and recollective discrimination,

以意地散慧，意諸念為體。

Which are, respectively, distracted wisdom of the mental ground and the various recollections of the mind.

論曰：傳說，分別略有三種：一自性分別、二計度分別、三隨念分別。由五識身雖有自性而無餘二，說無分別，如一足馬名為無足。自性分別體唯是尋，後心所中自當辯釋。餘二分別如其次第。意地散慧諸念為體，散謂非定。意識相應散慧，名為計度分別。若定若散意識相應諸念，名為隨念分別。如是已說有尋伺等。十八界中幾有所緣、幾無所緣？幾有執受、幾無執受？頌曰：

The treatise says: It is said that discrimination is briefly of three kinds: first, discrimination of intrinsic nature; second, conceptual discrimination; third, recollective discrimination. Although the five consciousness-groups have intrinsic nature, they lack the other two, and so are said to be without discrimination, as a one-footed horse is called footless. The essence of discrimination of intrinsic nature is only initial thought, which will naturally be explained below among the mental factors. The other two discriminations follow this order. Distracted wisdom of the mental ground, and the various recollections, are their essence; "distracted" means not in concentration. The distracted wisdom associated with mind-consciousness is called conceptual discrimination. The various recollections associated with mind-consciousness, whether concentrated or distracted, are called recollective discrimination. Thus initial thought and sustained thought and so on have been explained. Among the eighteen elements, how many have an object-support and how many have none? How many are appropriated and how many unappropriated? The verse says:

七心法界半，有所緣餘無，

The seven mind elements and half the dharma element have an object-support; the others have none.

前八界及聲，無執受餘二。

The first eight elements and sound are unappropriated; the others are of the two kinds.

論曰：六識意界及法界攝諸心所法，名有所緣，能取境故。餘十色界及法界攝不相應法，名無所緣，義準成故。如是已說有所緣等。十八界中九無執受，前七心界及法界全，此八及聲皆無執受。所餘九界各通二門，謂有執受、無執受故。眼等五根住現在世名有執受，過去未來名無執受。色香味觸住現在世不離五根名有執受，若住現在非不離根過去未來名無執受。如在身內除與根合，髮毛爪齒大小便利洟唾血等，及在身外地水等中色香味觸，雖在現世而無執受。有執受者，此言何義？心心所法共所執持攝為依處名有執受，損益展轉更相隨故。即諸世間說有覺觸，眾緣所觸覺樂等故。與此相違名無執受。如是已說有執受等。十八界中幾大種性、幾所造性？幾可積集、幾非積集？頌曰：

The treatise says: The six consciousnesses, the mind element, and the mental factors included in the dharma element are called having an object-support, because they apprehend objects. The other ten material elements and the unassociated dharmas included in the dharma element are called without an object-support, established by implication. Thus having an object-support and so on have been explained. Among the eighteen elements, nine are unappropriated: the first seven mind elements and the whole of the dharma element, these eight, together with sound, are all unappropriated. The other nine elements extend to both categories, namely appropriated and unappropriated. The five sense faculties, eye and the rest, when existing in the present, are called appropriated, and in the past and future are called unappropriated. Color, smell, taste, and touch, when existing in the present and not separated from the five faculties, are called appropriated; when existing in the present but separated from the faculties, or in the past or future, they are called unappropriated. For example, within the body, apart from what joins with the faculties, hair, nails, teeth, urine, feces, mucus, spittle, blood and so on, and outside the body, the color, smell, taste, and touch in earth, water, and so on, though in the present are unappropriated. What does "appropriated" mean? It means being jointly held by mind and mental factors as a basis, so that harm and benefit follow one another in turn. It is as the world says that there is sensation and touch, because the touch of various conditions causes pleasure and so on to be felt. What is contrary to this is called unappropriated. Thus appropriated and so on have been explained. Among the eighteen elements, how many are of the nature of the great elements and how many are derived? How many can be accumulated and how many cannot? The verse says: