仁王護國般若波羅蜜多經疏 1.240

1.240

解曰：明前我空，舉所依法顯能依空。蘊等何義？《俱舍》頌云「聚生門種族，是蘊處界義。」聚是蘊義，謂即五蘊。色聚心聚，故名為蘊。蘊是有為，非無為故。生門處義謂十二處，六根六境是心心所生長門處，由六識身依根取境名生門故。種族界義即十八界，為同類因各生自類等流果故。何故世尊說蘊處界？如彼頌云「愚根樂三故，說蘊處分三。」愚有三者，謂諸有情執我一常，愚心所為，我為說五蘊，五蘊之中三是心所故。愚色，為我說十二處，十二處中十是色故。總愚色心以為我者，為說十八界，十八界中離色心故。根上中下，樂略中廣，是故世尊說蘊處界。無我我所者，我即前云我人知見。我所即是彼我資具。此蘊處界從因緣起，其體尚無，況我我所從計執生而體是有？故皆空矣。從此第四結脩般若。

Commentary: This clarifies the preceding emptiness of self by citing that on which it relies, thereby revealing the emptiness of that which relies upon it. What is the meaning of "aggregates" and so forth? A verse from the Kośa says: "Heaping, entry-doors, and lineage / Are the meanings of aggregate, sense-base, and element." "Heaping" is the meaning of aggregate (skandha), referring to the five aggregates. They are called aggregates because they are heaps of form and heaps of mind. The aggregates are conditioned, not unconditioned. "Entry-door" is the meaning of sense-base (āyatana), referring to the twelve sense-bases; the six sense organs and six sense objects are the doors and bases where mind and mental factors arise and grow, for the six consciousness-bodies depend on the organs to grasp objects, and are therefore called entry-doors. "Lineage" is the meaning of element (dhātu), which refers to the eighteen elements, because as causes of the same class, each produces an outflowing fruit of its own class. Why did the World-Honoured One speak of aggregates, sense-bases, and elements? As that verse says: "Because of three delusions, faculties, and inclinations, / The division into aggregates and sense-bases is taught as three." There are three types of delusion: for sentient beings who grasp the self as unitary and permanent, being deluded about mental factors, the five aggregates were taught for the sake of [dispelling] "self," because among the five aggregates three are mental factors; for those deluded about form, the twelve sense-bases were taught for the sake of [dispelling] "self," because among the twelve sense-bases ten are form; for those generally deluded about both form and mind as constituting a self, the eighteen elements were taught, because among the eighteen elements form and mind are distinguished. Faculties are superior, middling, and inferior; inclinations are brief, middling, and extensive; therefore the World-Honoured One taught the aggregates, sense-bases, and elements. "Without a self or what belongs to a self": "self" refers to the previously mentioned self, person, knower, and seer; "what belongs to a self" refers to the requisites of that self. These aggregates, sense-bases, and elements arise from causes and conditions, and their substance is already non-existent; how much less could the self and what belongs to a self, which arise from calculated grasping, have a substance that exists? Therefore they are all empty. From here, the fourth [part] concludes the cultivation of prajñā.