俱舍論記 5.15

5.15

「又應顯成至由此發生」者，此即第五應同勝論難。梵云吠世師，此云勝論。舊云鞞世師、或云衛世師，訛也。汝說一切有部執於法上別有同分，又應顯成勝論所執。彼宗執有總同句義，通一切法故名總同，於一切法上總同言、總同智，由此總同句義發生。彼復執有同異句義，於眾多異品類中，同類相望名同、異類相望名異，同是即遍在同法、異即遍在異法。於眾多異品類法上，同異言、同異智，由此同異句義發生。又解：汝說無差別同分，應顯成勝論總同句義；有差別同分，應顯成勝論同異句義。若依勝論宗中先代古師立六句義：一實、二德、三業、四有、五同異、六和合。後代慧月論師立十句義，如《十句義論》中立：一實，解云諸法體實，是德等所依。二德，解云謂實家道德也。三業，解云謂動作是實家業。四同，解云體遍實等同有名同。五異，解云唯在實上令實別異。六和合，解云謂與諸法為生、至因。七有能，解云謂實等生自果時，由此有能助方生果。八無能，解云謂遮生餘果。九俱分，解云謂性遍實、德、業等，亦同、亦異，故名俱分。十無說，解云謂說無也。實句義云何？謂九種實名實句義。何者為九？一地、二水、三火、四風、五空、六時、七方、八我、九意，是為九實。地云何？謂有色、味、香、觸是為地。水云何？謂有色、味、觸，及液、潤是為水。火云何？謂有色、觸是為火。風云何？謂唯有觸是為風。空云何？謂唯有聲是為空。時云何？謂是彼、此、俱、不俱、遲、速、許、緣因是為時。方云何？謂是東、南、北等詮緣因是為方。我云何？謂是覺、樂、苦、欲、瞋、勤勇、行法、非法等和合因緣，起智為相，是為我。意云何？謂是覺、樂、苦、欲、瞋、勤勇、法、非法行，不和合因緣，起智為相，是為意。德句義云何？謂二十四德名德句義。何者名為二十四德？一色、二味、三香、四觸、五數、六量、七別體、八合、九離、十彼體、十一此體、十二覺、十三樂、十四苦、十五欲、十六瞋、十七勤勇、十八重體、十九液體、二十潤、二十一行、二十二法、二十三非法、二十四聲，如是名為二十四德。廣如《十句義論》。業句義云何？謂五種業名業句義。何者為五？一取業、二捨業、三屈業、四申業、五行業。廣釋如《十句義論》。同句義云何？謂有性。何者為有性？謂與一切實、德、業句義和合。一切根所取，於實、德、業有詮智因，是謂有性。異句義云何？謂於實轉依一實，是遮彼覺因及表此覺因，名異句義。和合句義云何？謂合實等不離相屬，此詮智因。又性是一，名和合句義。有能句義云何？謂實、德、業和合，共或非一，造各自果決定所須，如是名為有能句義。無能句義云何？謂實、德、業和合，共或非一，不造餘果決定所須，如是名為無能句義。俱分句義云何？謂實性、德性、業性，及彼一義和合，地性色性取性等，如是名為俱分句義。廣釋如《十句義論》。無說句義云何？謂五種無，是名無說句義。何者為五？一未生無、二已滅無、三互更無、四不會無、五畢竟無，是謂五無。廣釋如《十句義論》。問：六句、十句相攝如何？解云：十句中實、德、業三，即是六句中實、德、業句。第四句同，即是六句中第四有句。第六和合，即是六句中第六和合句。第五異句。第七有能句、第八無能句、第九俱分，是六句義中同異句攝。言同異者，自類相望名同，異類相望名異。第十無說非六句攝。所以然者？六句唯論有體之法故唯說六，十句有、無俱論故說第十，各據一義亦不相違。此論總同句義，即是十句義中同句義，又是六句義中有句義，能令諸法有故，與同句義名異義同。此論同異句義，即是六句義中第五同異句義。如望實句義中九法，自類相望名同，異類相望名異。餘皆準此。又當十句義中第五異句義、第七有能句義、第八無能句義、第九俱分句義。

As for "Furthermore, this would clearly turn out to be ... arose from this": this is the fifth objection, [namely,] the objection that it would be identical to the Vaiśeṣika. In Sanskrit it is Vaiśeṣika, which is translated here as "Sheng-lun" (School of Distinction); formerly it was called Peisheshe or Weisheshe, which are corruptions. You of the Sarvāstivāda maintain that there is a separate generic conformity upon phenomena, which would also clearly turn out to be what the Vaiśeṣika maintains. That school maintains a category of "universal sameness" (sāmānya). Because it extends through all phenomena, it is called "universal sameness." Upon all phenomena, the expression of universal sameness and the cognition of universal sameness arise from this category of universal sameness. They also maintain a category of "sameness and difference" (sāmānya-viśeṣa). Among many different classes of entities, looking at those of the same class is called "sameness," while looking at those of different classes is called "difference." Sameness is pervasive among identical phenomena, while difference is pervasive among different phenomena. Upon phenomena of many different classes, expressions of sameness and difference and cognitions of sameness and difference arise from this category of sameness and difference. Another explanation is: your statement of "undifferentiated generic conformity" clearly turns out to be the Vaiśeṣika category of universal sameness; and "differentiated generic conformity" clearly turns out to be the Vaiśeṣika category of sameness and difference. According to the ancient masters of the Vaiśeṣika school, six categories (padārtha) were established: first, substance (dravya); second, quality (guṇa); third, action (karma); fourth, existence (bhāva / sattā); fifth, sameness and difference (sāmānya-viśeṣa); and sixth, inherence (samavāya). Later masters, such as Master Candramati (Huiyue), established ten categories, as established in the Daśapadārtha-śāstra: first, substance, explained as the substantial essence of phenomena, which is the substrate of qualities and the rest; second, quality, explained as the moral quality belonging to substance; third, action, explained as movement being the activity belonging to substance; fourth, sameness, explained as the nature pervading substance and the rest having identical existence, hence called sameness; fifth, difference, explained as residing solely in substances to make them distinct; sixth, inherence, explained as the cause of production and arrival for phenomena; seventh, potency (sāmarthya), explained as when substances and the rest produce their own effects, they produce effects only with the assistance of this potency; eighth, impotency (asāmarthya), explained as obstructing the production of other effects; ninth, commonality (sādharmya), explained as nature pervading substance, quality, action, etc., being both same and different, hence called commonality; tenth, non-existence (abhāva), explained as the statement of absence. What is the category of substance? It refers to nine kinds of substance. What are the nine? 1. earth, 2. water, 3. fire, 4. wind, 5. ether, 6. time, 7. space, 8. self (ātman), 9. internal organ (manas); these are the nine substances. What is earth? That which possesses form, taste, smell, and tangibility is earth. What is water? That which possesses form, taste, tangibility, fluidity, and viscidity is water. What is fire? That which possesses form and tangibility is fire. What is wind? That which possesses only tangibility is wind. What is ether? That which possesses only sound is ether. What is time? It is the cause of cognition and conceptualization of that, this, simultaneous, non-simultaneous, slow, fast, and approved; this is time. What is space? It is the cause of expression and cognition of east, south, north, and so on; this is space. What is the self? It is the inherent condition of cognition, pleasure, pain, desire, aversion, effort, dharma, adharma, and so on, characterized by the arising of knowledge; this is the self. What is the internal organ? It is the non-inherent condition of the activity of cognition, pleasure, pain, desire, aversion, effort, dharma, and adharma, characterized by the arising of knowledge; this is the internal organ. What is the category of quality? It refers to twenty-four qualities. What are the twenty-four qualities? 1. form/color, 2. taste, 3. smell, 4. tangibility, 5. number, 6. measure, 7. separateness, 8. conjunction, 9. disjunction, 10. otherness, 11. thisness, 12. cognition, 13. pleasure, 14. pain, 15. desire, 16. aversion, 17. effort, 18. heaviness, 19. fluidity, 20. viscidity, 21. disposition, 22. merit (dharma), 23. demerit (adharma), 24. sound; these are the twenty-four qualities, as detailed in the Daśapadārtha-śāstra. What is the category of action? It refers to five kinds of action. What are the five? 1. upward throwing, 2. downward throwing, 3. contraction, 4. expansion, 5. going; as explained in detail in the Daśapadārtha-śāstra. What is the category of sameness? It refers to existence. What is existence? It refers to that which inheres in all substances, qualities, and actions; grasped by all faculties, it is the cause of expression and cognition of existence in substances, qualities, and actions; this is existence. What is the category of difference? It refers to that which occurs in substances relying on an individual substance, being the cause of excluding that cognition and revealing this cognition; this is called the category of difference. What is the category of inherence? It refers to the uniting of substances and the rest without separation, being the cause of this expression and cognition; moreover, its nature is singular; this is called the category of inherence. What is the category of potency? It refers to the inherence in substance, quality, and action, whether collectively or individually, definitely required for producing their respective effects; this is called the category of potency. What is the category of impotency? It refers to the inherence in substance, quality, and action, whether collectively or individually, definitely required for not producing other effects; this is called the category of impotency. What is the category of commonality? It refers to substantiality, qualitative nature, and active nature, as well as their inherence in a single meaning, such as earthness, formness, upwardness, and so forth; this is called the category of commonality, as explained in detail in the Daśapadārtha-śāstra. What is the category of non-existence? It refers to five kinds of non-existence. What are the five? 1. prior non-existence, 2. posterior non-existence, 3. mutual non-existence, 4. non-existence of non-conjunction, 5. absolute non-existence; these are the five non-existences, as explained in detail in the Daśapadārtha-śāstra. Question: How do the six categories and ten categories subsume one another? Explanation: Among the ten categories, the three of substance, quality, and action are precisely the substance, quality, and action categories of the six categories. The fourth category, sameness, is precisely the fourth category of existence in the six categories. The sixth, inherence, is precisely the sixth category of inherence in the six categories. The fifth, difference, the seventh, potency, the eighth, impotency, and the ninth, commonality, are subsumed under the category of sameness and difference among the six categories. By 'sameness and difference,' viewing one's own class is called sameness, while viewing different classes is called difference. The tenth, non-existence, is not subsumed under the six categories. Why is this? The six categories only discuss existent entities, and therefore only speak of six; the ten categories discuss both existence and non-existence, and therefore speak of the tenth. Each is based on one perspective and they do not contradict each other. The 'universal sameness category' in this treatise is precisely the sameness category in the ten categories, and is also the existence category in the six categories; because it can make all phenomena exist, its name differs from the sameness category, but its meaning is the same. The 'category of sameness and difference' in this treatise is precisely the fifth category of sameness and difference among the six categories. For instance, in relation to the nine phenomena in the substance category, viewing one's own class is called sameness, while viewing different classes is called difference. The rest should all be understood accordingly. Moreover, it corresponds to the fifth category of difference, seventh category of potency, eighth category of impotency, and ninth category of commonality in the ten categories.