俱舍論記 19.187

19.187

「論曰至謂答四問」者，就長行中，一毘婆沙師解四記，二本論師解四記。等，謂等取對法諸師等。故《正理》云「等言為攝有約異門。且問四者，此總舉數。第一問應一向記，第二問應分別記，第三問應反詰記，第四問應捨置記。此之四記，如其次第答彼四問。此即釋上半頌。如有問者：一問死；二問生；三問勝；四問我一、異等。此即指事別顯四也。所以記有四者，謂答此四問，此即釋下半頌。若作是問至白黑等性者，此下別釋前三問記。如文可知。第四問記若作是問：蘊與有情為一？為異？得此問時，應捨置彼一異之記，但作是言：此不應記，以彼有情無實有故。若一若異，性皆不成，故言應捨置記。又如問言：石女所生兒為白、為黑等性？若得此問，亦應捨置，石女本自無兒，何論白、黑？女不生子名為石女。」故《婆沙》十六云「如女身中不任懷孕，空無子故，說名石女。」

[On the passage] “The Treatise says: … namely, answering four questions”: In the prose commentary, first the Vaibhāṣika masters explain the four declarations, and second the original treatise masters explain the four declarations. “And so forth” means including the Abhidharma masters and others. Thus the Nyāyānusāra states: “‘And so forth’ is used to encompass other explanations. First, ‘questions are four’ gives the total count. The first question should be answered categorically (ekāṃśa-vyākaraṇa); the second question should be answered analytically (vibhajya-vyākaraṇa); the third question should be answered by cross-examination (praśnāpṛcchā-vyākaraṇa); the fourth question should be answered by setting it aside (sthāpanīya-vyākaraṇa). These four declarations answer those four questions respectively.” This explains the first half of the verse. “For instance, if someone asks: first, asks about death; second, asks about rebirth; third, asks about excellence; fourth, asks about identity and difference between the self and the aggregates, and so forth.” This refers to specific cases to distinctly display the four. That there are four declarations means answering these four questions; this explains the second half of the verse. From “[If someone asks] such a question: … nature of white, black, and so forth”, the text below specifically explains the first three question-declarations, which can be understood from the text. Regarding the fourth question-declaration: If one asks, “Are the aggregates and the sentient being identical or different?” upon receiving this question, one should set aside an answer of identity or difference, and simply say: “This should not be declared, because that sentient being does not truly exist. Whether identical or different, neither nature can be established; hence it is called a declaration to be set aside.” Furthermore, as if one were to ask, “Is the child born of a barren woman white, black, or of another nature?” upon receiving this question, one should also set it aside: a barren woman inherently has no child, so why discuss white or black? A woman who does not bear children is called a barren woman. Thus the Mahāvibhāṣā (fascicle 16) states: “Just as when a woman's body cannot conceive and is destitute of children, she is called a barren woman.”