俱舍論疏 1.20

1.20

二、明次第者，此論一部總有九品。前之八品，述自宗義釋本頌文，所以先明；後之一品、造釋時加、破外執故、所以後說。就八品中，初之二品通明漏、無漏，所以先明；後之六品別明漏、無漏，所以後說。前二品中，〈界品〉明諸法體，所以先明。〈根品〉明諸法用，所以後說。體是本故，故《正理論》名〈本事品〉。又對法論明蘊、處、界名本事分故。根是勝用，法差別故，故《正理論》名〈差別品〉。後之六品中，前之三品明有漏因果，後之三品明無漏因果。先厭後欣，前明有漏。就有漏中，世品是果，所以先明；業惑是因，所以後說。業是近有差別因，故在惑先說；隨眠是遠無差別因，所以後說。又惑為業因，故最後釋。厭果斷因先，因後。或果是苦諦，因是集諦。此舉大體，非剋性也，有部苦、集是一物故。無漏三品，賢聖是果，所以先明。如有漏中有情世間，聖無別器，故唯說人，不同有漏兼舉器果。智、定是因，所以後說。定因、智果，故先明智，亦可三品俱是道諦，滅諦文便，此品已明。或〈隨眠品〉末明斷是滅。上明有漏及無漏等，並據正釋及多分說，文便釋義非無交雜。

Second, explaining the sequence: in this treatise as a whole there are nine chapters. The first eight chapters explain the original verse text by expounding the doctrine of its own school; hence they are presented first. The final chapter was added at the time of composing the commentary to refute the graspings of non-Buddhists; hence it is stated last. Within the eight chapters, the first two comprehensively explain the contaminated and uncontaminated; hence they are presented first. The subsequent six chapters explain the contaminated and uncontaminated separately; hence they are stated after. Between the first two chapters, the 'Dhātunirdeśa' explains the intrinsic nature of all phenomena; hence it is presented first. The 'Indriyanirdeśa' explains the functional activities of all phenomena; hence it is stated after. Because intrinsic nature is fundamental, the Nyāyānusāra titles it the 'Fundamental Phenomenon Chapter'. Moreover, in the Abhidharma treatises, the skandhas, āyatanas, and dhātus are called fundamental sections. Because faculties are superior functional activities, distinguished by differences in phenomena, the Nyāyānusāra titles it the 'Distinction Chapter'. Among the subsequent six chapters, the first three explain contaminated cause and effect, and the latter three explain uncontaminated cause and effect. Having first revulsion and then aspiration, the contaminated is explained first. Within the contaminated, the 'Lokajñānanirdeśa' is the fruit; hence it is presented first. Karma and afflictions are the causes; hence they are stated after. Karma is the proximate cause with distinctions, so it is explained before the afflictions; dormant defilements (anuśaya) are the distal causes without distinction, hence they are stated after. Furthermore, afflictions are the cause of karma, so they are explained last. Revulsion toward the fruit comes first, and the cessation of the cause comes second. Alternatively, the fruit is the noble truth of suffering, and the cause is the noble truth of the origin [of suffering]. This sets forth the general framework, not their exclusive individual natures, because in the Sarvāstivāda school, suffering and origin are a single substance. Regarding the three uncontaminated chapters, the noble beings (āryapudgala) are the fruit; hence they are presented first. Just as in the contaminated realm there is the sentient world, for the noble beings there is no separate physical vessel, so only the persons are mentioned, unlike the contaminated realm which additionally mentions the vessel-world as fruit. Wisdom and meditative concentration are the causes, hence they are stated after. Meditative concentration is the cause, and wisdom is the fruit; thus wisdom is explained first. Alternatively, all three chapters belong to the noble truth of the path; the noble truth of cessation has already been explained in this chapter where it was textually convenient. Or, the end of the 'Anuśayanirdeśa' explains cessation as extinction. What has been explained above regarding the contaminated and uncontaminated is based on the primary explanations and the majority of cases; where it was textually convenient to explain the meaning, it is not without intertwining.