俱舍論記 8.31

8.31

「能持自相至喻如前說」者，答言界者，或是持義、或種族義，兩釋如前。界名是總，欲等是別，別依於總，名欲等界。具足應言欲所屬界，略去所屬，但言欲界。欲是能屬，界是所屬，能、所合論故名欲界。以欲強故且別言欲，即以別標總界也。如人所屬縣，人是能屬，縣是所屬。色所屬界說名色界，應知亦爾。飲中有胡椒名胡椒飲，環上有金剛寶名金剛環。具足應言胡椒所屬飲，金剛所屬環，略去中言故作是說，皆是以別屬總。彼界無色故名無色。所言色者是變礙義，即十種色。或示現義即是色處。恐疑無色以色無為體，故今釋言：彼四無色，體非是色，立無色名；非彼無色但用色無之處無法為體。釋無色界及與二喻，皆准前說。

"Able to hold their own characteristics... the analogies are as explained before" is the answer: "realm" (dhātu) means either "holding" (dhāraṇa) or "lineage" (gotra); the two explanations are as before. The name "realm" is general, while "desire" and the rest are specific; the specific relies on the general, hence they are called "the realm of desire" and so forth. In full, one should say "the realm pertaining to desire"; abbreviating "pertaining to", one simply says "desire realm". Desire is that which pertains, and realm is that to which it pertains; combining the two, it is called the desire realm. Because desire is strong, one provisionally specifies desire, thereby designating the general realm by the specific. Just as with a person's district: the person is that which pertains, and the district is that to which it pertains. The realm pertaining to form being called the form realm should be understood in the same way. When there is black pepper in a beverage, it is called a pepper drink; when there is a diamond on a ring, it is called a diamond ring. In full, one should say "a beverage to which black pepper pertains" and "a ring to which a diamond pertains"; abbreviating the middle word, one speaks thus: these all attribute the specific to the general. That realm has no form, therefore it is called formless. The word "form" (rūpa) means that which undergoes transformation and obstruction, namely the ten kinds of form; or it means manifesting, namely the form base (rūpāyatana). Fearing that one might suspect that the formless has the absence of form as its substantial entity, he now explains: those four formless states are not form in their substantial entity, so the name "formless" is established; it is not that those formless states merely take an unconditioned non-entity—a place lacking form—as their substantial entity. The explanation of the formless realm and the two analogies are all in accordance with what was said before.