俱舍論記 1.277

1.277

「又諸經說至四蘊性故」者，此攝處異名。此中文意大分可知。言五解脫者，一聞佛等說法得解脫、二因自讀誦得解脫、三為他說法得解脫、四靜處思惟得解脫、五善取定相得解脫。解脫謂涅槃，因此五種得解脫故，名解脫處，依主釋也。此即略依《集異門足論》十三、十四，及《阿含經》第九列名標釋。廣如彼解。言皆慧為性者，第二生得。故《婆沙》云「受持讀誦十二部經，是生得善。」初及第三聞慧，由聞聖教生勝慧故。或可第三亦取思慧，為他說法必先思故。第四思慧，如名可知。第五修慧，於彼定中善取相故。雖說不同，皆慧為體，此法處攝。若兼助伴，前三聲、意、法處所攝，後二意、法所攝。又解：聲在第二、第三，取自聲故非第一。非以他聲為自助伴。無想有情聲恒成就，故得有聲。故《發智論》說：誰成就身？謂欲、色界有情。如身，色、聲、觸亦爾。故知此聲恒成就也。正受無想異熟果時雖無有心，初生、後死必有心故，故亦言意。又《婆沙》百三十七云「問：世尊何故於無想天、有頂天多說為處？答：有諸外道執此二處以為解脫，佛為遮彼說為生處。」廣如彼釋。

Regarding "Furthermore, various sūtras speak of [...] because they are of the nature of the four skandhas": This subsumes the alternative designations of the āyatanas. The general meaning of the text here is largely clear. As for the 'five bases of liberation' (vimukty-āyatana): first, attaining liberation through hearing the Buddha and others preach the Dharma; second, attaining liberation through one's own recitation; third, attaining liberation through preaching the Dharma for others; fourth, attaining liberation through contemplating in a quiet place; fifth, attaining liberation through properly grasping the signs of samādhi. Liberation refers to nirvāṇa; because liberation is attained through these five kinds, they are called 'bases of liberation' (vimukty-āyatana), which is a genitive tatpuruṣa compound (ṣaṣṭhī-tatpuruṣa). This briefly relies on fascicles 13 and 14 of the *Saṅgītiparyāya-śāstra* and the ninth fascicle of the *Āgama* to list the names and explain them. It is as detailed in those explanations. As for the statement 'all have prajñā as their nature': the second is innately acquired (upapatti-pratilambhika). Hence the *Mahāvibhāṣā* states: "Upholding and reciting the twelve divisions of scripture is innately acquired goodness." The first and third are prajñā derived from hearing (śrutamayī prajñā), because superior prajñā is generated through hearing the noble teaching. Or it may be that the third also takes prajñā derived from thinking (cintāmayī prajñā), since preaching the Dharma for others necessarily requires prior thinking. The fourth is prajñā derived from thinking, as is clear from its name. The fifth is prajñā derived from cultivation (bhāvanāmayī prajñā), because one properly grasps the signs within that samādhi. Although spoken of differently, all have prajñā as their substantial entity, and this is subsumed under the dharmāyatana. If taken together with their companions, the first three are subsumed under the śabda-, manas-, and dharmāyatanas, while the latter two are subsumed under the manas- and dharmāyatanas. Another explanation: sound is present in the second and third, taking one's own sound, and therefore not in the first, since another's sound is not taken as one's own companion. Non-conceptual sentient beings (asaṃjñi-sattva) constantly possess sound, so sound can be present. Thus the *Jñānaprasthāna-śāstra* states: 'Who possesses the body? Namely, sentient beings of the desire and form realms. As with the body, so it is with form, sound, and touch.' Therefore, we know that this sound is constantly possessed. Although there is no mind when directly experiencing the non-conceptual retribution result (asaṃjñi-vipāka), there is necessarily a mind at initial birth and at later death; therefore, 'manas' is also stated. Furthermore, fascicle 137 of the *Mahāvibhāṣā* states: "Question: Why did the World-Honoured One frequently speak of the non-conceptual heaven and the peak of existence as 'āyatanas' (abodes)? Answer: There were non-Buddhists who clung to these two places as liberation; in order to refute them, the Buddha spoke of them as abodes of rebirth." It is explained in detail as in that text.