俱舍論記 2.80

2.80

「如是已說至剎那唯後三」者，此下第十四五類門。就中，一總釋五類、二別顯頌能。言釋五類者，一異熟生，除聲界，餘十七界少分。二所長養，泛明長養有二：一長養用勝，通十八界；二長養體增，五根、五境小分。此中據長養體說。三等流，泛明等流有二：一從同類、遍行因生者名等流。據此義邊，十五界全，後三小分。二非異熟、長養所攝，然從同類、遍行因生者，名等流。據此義邊，除五色根，餘十三界小分。雖異熟、長養亦有等流，為辨異門，廢總論別。此中據第二等流說。四剎那，泛明剎那有二：一剎那滅故，故名剎那。十七界全，一界小分；二不從同類、遍行因生，非等流故，名剎那。謂初無漏意、法、意識小分。此中據第二剎那說。五實事，泛明實事有二：一有實體故名為實，十八界全；二體堅實故名為實，唯是無為法界小分。此中據第二實說，應知五類攝十八界體各不同互不相攝。於五類中後四不攝名異熟，就後四中後三不攝名長養，就後三中後二不攝名等流，就後二後一不攝名剎那，餘名實。此即順釋。又解：於五類中前四不攝名實，就前四中前三不攝名剎那，就前三中前二不攝名等流，就前二中前一不攝名長養，餘名異熟。此即逆解。於五類中且依一相有為、無為義次前後，故說剎那第四、實事第五。若依文次第，順、逆兩釋解亦無有妨。又解：於五類中非餘四攝名異熟，如是乃至非餘四攝名剎那，此即展轉相望非互相攝。言顯頌能者以十八界對攝五類，謂內五色根有異熟、長養，不言有等流，故知非等流，實唯法界，不通餘十七。剎那唯後三，不通餘十五。義準此三，五內非有，聲無異熟生，既不言無長養、等流，義準知有。上即影取長養，下即影取等流。無實剎那，如前說。十八界中既言八無礙，明知即是七心、法界，此八有等流亦有異熟。既不言長養，明知非有。五識無實剎那。意界、意識界無實，皆如前說。餘謂前說十四界餘，即色、香、味、觸，此四各三，謂異熟、長養、等流，非實剎那亦如前說。實唯法界，唯言不通餘十七界。法界前在八無礙中已得二類，今又加實，足前為三。後三即是意、法、意識，剎那唯在此後三中，唯言顯剎那不通餘十五。法界至此又加一種，足前為四意及意識。前無礙中各得二種，今又加一，足前成三。

On the passage "Thus having explained [...] momentary are only the last three": Below this is the fourteenth topic, on the five categories. Within this: first, a general explanation of the five categories; second, a specific demonstration of the function of the verse. In explaining the five categories: First, retribution-born: excluding the sound element, a minor portion of the remaining seventeen elements. Second, nourished: in general, nourishment is twofold: 1. superior nourishing function, which pervades the eighteen elements; 2. increased nourishing substance, which is a minor portion of the five faculties and five sense fields. Here it is spoken of in terms of the nourishing substance. Third, outflow: in general, outflow is twofold: 1. that which arises from similar and omnipresent causes is called outflow. In this sense, it covers fifteen elements entirely and a minor portion of the last three. 2. that which is not subsumed under retribution or nourishment, yet arises from similar and omnipresent causes, is called outflow. In this sense, excluding the five material faculties, it covers a minor portion of the remaining thirteen elements. Although retribution and nourishment also have outflows, to distinguish between different perspectives, the general is set aside to discuss the particular. Here it is spoken of according to the second [meaning of] outflow. Fourth, momentary: in general, momentary is twofold: 1. because it perishes in a moment, it is called momentary. This covers seventeen elements entirely and a minor portion of one element. 2. not arising from similar and omnipresent causes, because it is not an outflow, it is called momentary. This refers to a minor portion of the initial undefiled mind, dharmas, and mental consciousness. Here it is spoken of according to the second [meaning of] momentary. Fifth, real entities: in general, real entities are twofold: 1. because it has real substance, it is called real, covering the eighteen elements entirely; 2. because its substance is solid and unyielding, it is called real, which is only a minor portion of the unconditioned dharma element. Here it is spoken of according to the second [meaning of] real. One should understand that the five categories subsume the eighteen elements with distinct entities, not subsuming one another. Among the five categories, what is not subsumed by the latter four is called retribution; among the latter four, what is not subsumed by the latter three is called nourished; among the latter three, what is not subsumed by the latter two is called outflow; among the latter two, what is not subsumed by the last one is called momentary; and the remainder is called real. This is the forward explanation. Another explanation: among the five categories, what is not subsumed by the former four is called real; among the former four, what is not subsumed by the former three is called momentary; among the former three, what is not subsumed by the former two is called outflow; among the former two, what is not subsumed by the former one is called nourished; and the remainder is called retribution. This is the reverse explanation. Among the five categories, following the sequential order of conditioned and unconditioned according to one manner, momentary is spoken of fourth and real entity fifth. If following the text's order, both the forward and reverse explanations are without flaw. Another explanation: among the five categories, what is not subsumed by the other four is called retribution, and so on up to what is not subsumed by the other four is called momentary; thus they are reciprocally viewed without mutually subsuming each other. As for demonstrating the function of the verse: matching the eighteen elements with the five categories, it says the internal five material faculties have retribution and nourishment; it does not say they have outflow, so we know they are not outflow. Real entities are only the dharma element and do not extend to the other seventeen. Momentary are only the last three and do not extend to the other fifteen. By logical implication from these three, they do not exist among the five internal [faculties]. Sound has no retribution-born; since it does not say it lacks nourishment and outflow, by logical implication we know it has them. The above implicitly captures nourishment, and the below implicitly captures outflow. There is no real or momentary, as explained before. Since among the eighteen elements it speaks of eight unobstructed ones, we clearly know these are the seven minds and the dharma element; these eight have outflow as well as retribution. Since it does not mention nourishment, we clearly know it does not have it. The five consciousnesses have no real or momentary. The mind element and mental consciousness element have no real, all as explained before. "The remainder" refers to the remainder of the fourteen elements mentioned before, which are visible form, odor, taste, and tangible object; these four each have three, namely retribution, nourishment, and outflow, and are neither real nor momentary, also as explained before. Real is only the dharma element; the word "only" means it does not extend to the other seventeen elements. The dharma element previously obtained two categories among the eight unobstructed ones; now real is added, making three altogether. "The last three" are the mind, dharmas, and mental consciousness; momentary is only within these last three, and the word "only" shows that momentary does not extend to the other fifteen. The dharma element here adds one more kind, making four in all. The mind and mental consciousness previously obtained two kinds each among the unobstructed; now one is added, making three in all.