俱舍論記 1.276

1.276

「且諸經中至此行蘊攝」者，此下舉名略攝，即別攝蘊。戒蘊是色蘊攝，餘四行蘊攝。謂定蘊以行中定為體，慧蘊及解脫知見蘊以行中慧為體，解脫蘊以行中勝解為體。故《婆沙》三十三出戒等五蘊體中云「無漏身、語業名無學戒蘊。云何無學定蘊？答：無學三三摩地，謂空、無願、無相。云何無學慧蘊？答：無學正見智。云何無學解脫蘊？答：無學作意相應心，已解脫、今解脫、當解脫，謂盡、無生無學正見相應勝解。云何無學解脫智見蘊？答：盡、無生智。」解云：勝解心數法中當廣分別。無學位中勝解相顯，立解脫名。言解脫知見者，即智名見，故名智見。緣解脫涅槃故，名解脫知見。又解脫身中起故，名解脫知見。故《婆沙》三十二云「答：解脫身中獨有此故，最能審決解脫事故。」

Regarding "First, in various sūtras [...] this is subsumed under the saṃskāra-skandha": Below this cites names and briefly subsumes them, namely subsuming the skandhas individually. The śīla-skandha is subsumed under the rūpa-skandha; the remaining four are subsumed under the saṃskāra-skandha. That is, the samādhi-skandha has samādhi within saṃskāra as its substantial entity; the prajñā-skandha and the vimukti-jñāna-darśana-skandha have prajñā within saṃskāra as their substantial entity; the vimukti-skandha has resolve (adhimokṣa) within saṃskāra as its substantial entity. Hence, fascicle 33 of the *Mahāvibhāṣā*, in setting forth the substantial entities of the five skandhas of śīla and so forth, states: "Uncontaminated bodily and vocal actions are called the aśaikṣa-śīla-skandha. What is the aśaikṣa-samādhi-skandha? Answer: The three aśaikṣa samādhis, namely emptiness, wishlessness, and signlessness. What is the aśaikṣa-prajñā-skandha? Answer: The knowledge of aśaikṣa right view. What is the aśaikṣa-vimukti-skandha? Answer: The mind associated with aśaikṣa attention that has been liberated, is liberated, and will be liberated; namely, the resolve (adhimokṣa) associated with the aśaikṣa right view of the knowledge of destruction and non-arising. What is the aśaikṣa-vimukti-jñāna-darśana-skandha? Answer: The knowledge of destruction and of non-arising." Explanation: Resolve will be analyzed in detail under the mental factors (caitasika). In the stage of aśaikṣa, the characteristic of resolve is prominent, so it is designated by the name 'liberation'. As for the term 'liberation-knowledge-and-vision', knowledge is itself called vision, hence it is called 'knowledge-and-vision'. Because it takes the nirvāṇa of liberation as its object, it is called 'knowledge-and-vision of liberation'. Furthermore, because it arises within a liberated person's continuum, it is called 'knowledge-and-vision of liberation'. Hence, fascicle 32 of the *Mahāvibhāṣā* states: "Answer: Because this alone exists within the continuum of one who is liberated, it is most able to decisively determine the matter of liberation."