俱舍論記 1.248

1.248

「頌曰至蘊處界三」者，答。愚謂迷境，以無明為體。迷境不同，有其三種。或愚心所總執為我，為說蘊，以蘊廣明心所法故。或唯愚色執為我，為說處，以處廣明諸色法故。或愚色、心總執為我，為說界，以界廣明色、心法故。根謂根機，以信等五根為體。樂以勝解為體。故《正理論》云「樂謂勝解。又解：樂謂樂欲。利根樂略為說蘊，中根樂中為說處，鈍根樂廣為說界。」

"The verse states ... the three: skandhas, āyatanas, and dhātus": the answer. Delusion refers to being confused about objects, having nescience (avidyā) as its nature. The confusions about objects differ and are of three kinds: For those who are confused about mental factors and grasp them collectively as a self, he taught the skandhas, because the skandhas explain mental factors in detail. For those who are confused solely about matter and grasp it as a self, he taught the āyatanas, because the āyatanas explain material dharmas in detail. For those who are confused about both matter and mind and grasp them collectively as a self, he taught the dhātus, because the dhātus explain material and mental dharmas in detail. Faculties refer to spiritual capacity, having the five faculties of faith and so forth as their nature. Inclination has resolute intention (adhimokṣa) as its nature. Thus the Nyāyānusāra says: "Inclination means resolute intention. Another explanation says: inclination means desire. For those of sharp faculties who delight in brevity, he taught the skandhas; for those of middling faculties who delight in moderation, he taught the āyatanas; for those of dull faculties who delight in detail, he taught the dhātus."