俱舍論記 1.8

1.8

二別釋品名者，就中有二：一正釋品名、二明品之前後。言正釋品名者，族義、持義、性義名界。品謂品類，即界名品，故名界品，此品廣明故名分別。此論始終總有九品，此品居初故言第一。或言第一，帶數釋也。問：此品之中亦明蘊、處，何故以界標名？解云：界者性也，性之言體。此品明諸法體，以界標名；蘊、處非體，故不別說。又解：蘊、處、界三中，界名義廣，故偏說之。處雖義廣，名狹不說；蘊名與義俱狹不說。又解：有情根性有上、中、下，上根樂略說蘊便解，中根稍遲辨處方了，下根好廣談界乃悟。上能兼下，界益三根。下不及上，處二、蘊一。益廣為勝，故以界標名。又解：此品廣以諸門分別十八界義，故以界標名；蘊、處不爾。二明品之前後者，此論一部總有九品，釋佛經中諸法無我。前八品明諸法事，雖亦明理，從多分說，或非正明。後一品釋無我理，雖亦明事，從多分說，或非正明。事麁先說，理細後明。又解：事是所依所以先說，理是能依所以後說。就前八品中，初二品總明有漏、無漏，後六品別明有漏、無漏。總是其本所以先明，依總釋別所以後說。即如諸論，先舉總章，後方別釋。就總明中，〈界品〉明諸法體，雖亦明用，從多分說，或非正明。〈根品〉明諸法用，雖亦明體，從多分說，或非正明。體是其本故先明界，依體起用故次明根。就別明六品中，前三品明有漏法，於中雖亦明無漏法，從多分說，或非正明。後三品明無漏法，於中雖亦明有漏法，從多分說，或非正明。有漏法麁所以先說，無漏法細所以後明。如四諦中，先明苦、集，後明滅、道。又解：有漏可厭，所以先明；厭已令欣、所以無漏後說。又解：有漏無始來起，是故先明；無漏新生，是故後說。就別明有漏中有其三品，謂世、業、隨眠，約果、因、緣三以明前後。〈世品〉明有漏果，相麁易厭，所以先明。於中雖亦明因及緣，從多分說，或非正明。〈業品〉明感果之因，果必由因而起，必其力勝，所以次說。於中雖亦明果及緣，從多分說，或非正明。〈隨眠品〉明業之緣，業自不能感果，必藉其緣。隨眠生果稍劣，所以後辨。於中雖亦明果及因，從多分說，或非正明。就別明無漏法中，有其三品，謂賢聖、智、定，亦約果、因、緣三以辨前後。〈賢聖品〉明無漏果，相顯易欣故，所以先說。於中雖亦明因及緣，從多分說，或非正明。〈智品〉明證果因，果必藉因，又證果強，所以次說。於中雖亦明果及緣，從多分說，成非正明。〈定品〉明智之緣，智獨不能證果，必依定緣，定望彼果其力稍劣，所以後說。於中雖亦明果及因，從多分說，或非正明。

Second, separately explaining the chapter title: within this there are two points: first, directly explaining the chapter title; second, clarifying the sequence of the chapters. As for directly explaining the chapter title: "dhātu" means lineage/clan, preserving, and nature. "Pin" (nirdeśa/chapter) means category, so the dhātus are called a chapter; hence it is called "Dhātu-nirdeśa". Because this chapter explains them extensively, it is called "nirdeśa" (analysis/differentiation). Throughout this treatise there are nine chapters in total; this chapter is at the beginning, hence it is called "Chapter 1". Alternatively, "Chapter 1" is an explanation that incorporates a numeral. Question: This chapter also explains the skandhas and āyatanas; why is it titled after dhātu? Answer: Dhātu means nature, and nature means essence (svabhāva). This chapter explains the essence of phenomena, so it is titled after dhātu; skandhas and āyatanas are not the essence, so they are not separately mentioned. Another explanation: among the three—skandha, āyatana, and dhātu—the meaning of the name dhātu is broad, so it is mentioned alone. Although āyatana has a broad meaning, its name is narrow, so it is not used; both the name and meaning of skandha are narrow, so it is not used. Another explanation: the faculties of sentient beings are superior, middling, and inferior. Those of superior faculties take joy in brevity, and understand upon the mention of skandhas; those of middling faculties are somewhat slower, understanding only when the āyatanas are distinguished; those of inferior faculties prefer broad explanations, understanding only when the dhātus are discussed. The superior can encompass the inferior, so dhātu benefits all three faculties. The inferior cannot reach the superior: āyatana benefits two, and skandha benefits one. Benefiting broadly is superior, so it is titled after dhātu. Another explanation: this chapter extensively analyzes the meaning of the eighteen dhātus through various approaches, so it is titled after dhātu; this is not the case for skandhas and āyatanas. Second, clarifying the sequence of chapters: this single treatise has nine chapters in total, explaining "anātmānaḥ sarvadharmāḥ" from the Buddha's sūtras. The first eight chapters explain the empirical phenomena (vastu), and though they also explain the principle (tattva), they do so mostly in predominant terms, or not as their primary focus. The last chapter explains the principle of non-self, and though it also explains empirical phenomena, it does so mostly in predominant terms, or not as its primary focus. Empirical phenomena are coarse and are explained first; principle is subtle and is explained later. Another explanation: empirical phenomena are that which is relied upon, hence explained first; principle is that which relies, hence explained later. Among the first eight chapters, the first two broadly explain the sāsrava and anāsrava, and the latter six separately explain the sāsrava and anāsrava. The broad is the root, hence explained first; explaining the specific relies on the broad, hence stated later. This is just as in various treatises, where the general chapter is raised first, and only afterward is the specific explanation given. Within the general explanation, the Dhātu-nirdeśa explains the essence of phenomena, and though it also explains their function, it does so mostly in predominant terms, or not as its primary focus. The Indriya-nirdeśa explains the function of phenomena, and though it also explains their essence, it does so mostly in predominant terms, or not as its primary focus. The essence is the root, so dhātu is explained first; function arises relying on essence, so indriya is explained next. Among the six chapters of specific explanation, the first three explain sāsrava phenomena, though within them they also explain anāsrava phenomena mostly in predominant terms, or not as their primary focus. The latter three chapters explain anāsrava phenomena, though within them they also explain sāsrava phenomena mostly in predominant terms, or not as their primary focus. Sāsrava phenomena are coarse, hence explained first; anāsrava phenomena are subtle, hence explained later. Just as among the four truths, duḥkha and samudaya are explained first, and nirodha and mārga are explained later. Another explanation: the sāsrava is to be reviled, hence explained first; once reviled, it causes one to rejoice [in liberation], hence the anāsrava is explained later. Another explanation: the sāsrava has arisen from beginningless time, hence explained first; the anāsrava is newly arisen, hence explained later. Within the specific explanation of the sāsrava there are three chapters, namely Loka, Karma, and Anuśaya, whose sequence is clarified in terms of fruit, cause, and condition. The Loka-nirdeśa explains the fruit of the sāsrava; its aspects are coarse and easily reviled, so it is explained first. Although it also explains cause and condition, it does so mostly in predominant terms, or not as its primary focus. The Karma-nirdeśa explains the cause that induces the fruit; the fruit necessarily arises due to the cause and its power is necessarily superior, so it is explained next. Although it also explains fruit and condition, it does so mostly in predominant terms, or not as its primary focus. The Anuśaya-nirdeśa explains the conditions for karma; karma cannot induce fruit on its own and must rely on conditions. Because anuśaya is slightly inferior in producing fruit, it is distinguished later. Although it also explains fruit and cause, it does so mostly in predominant terms, or not as its primary focus. Within the specific explanation of anāsrava phenomena, there are three chapters, namely Pudgala, Jñāna, and Samādhi, whose sequence is also distinguished in terms of fruit, cause, and condition. The Pudgala-nirdeśa explains the anāsrava fruit; because its aspects are manifest and easily rejoiced in, it is explained first. Although it also explains cause and condition, it does so mostly in predominant terms, or not as its primary focus. The Jñāna-nirdeśa explains the cause of realizing the fruit; the fruit necessarily relies on the cause, and [knowledge] is also powerful in realizing the fruit, so it is explained next. Although it also explains fruit and condition, it does so mostly in predominant terms, or not as its primary focus. The Samādhi-nirdeśa explains the condition for knowledge; knowledge alone cannot realize the fruit, but must rely on the condition of samādhi; relative to that fruit its power is slightly inferior, so it is explained later. Although it also explains fruit and cause, it does so mostly in predominant terms, or not as its primary focus.