俱舍論疏 1.113

1.113

「論曰至具攝有為」，後長行釋。於中有七：一列名體、二釋有為、三釋世路、四釋言依、五釋有離、六釋有事、七總結也。此列蘊名顯有為名體，故《正理》云「老病死等災橫差別，隱積損伏故名為蘊。」此說有為有多過違，隱伏其中遇緣便起，如賊隱山。為別戒等故，後言色等。戒等五蘊不能具攝一切有為，色等五蘊具攝有為。

On 'The Śāstra says: [...] fully subsume the conditioned': the prose commentary explains it afterward. In this there are seven points: (1) listing designations and essences; (2) explaining 'conditioned'; (3) explaining 'paths of the world'; (4) explaining 'bases of discourse'; (5) explaining 'having abandonment'; (6) explaining 'having basis'; and (7) summarizing. Here it lists the names of the skandhas to reveal the designations and essences of the conditioned; hence the Nyāyānusāra says: 'Because the diverse calamities of old age, sickness, and death accumulate in concealment and crush, they are called skandhas.' This says that the conditioned has many faults and contradictions, which conceal themselves within it and arise when meeting conditions, like thieves hiding in mountains. In order to distinguish them from [the skandhas of] morality and so forth, it later says 'form and so forth.' The five skandhas of morality and so forth cannot fully subsume all conditioned dharmas; the five skandhas of form and so forth fully subsume the conditioned.