俱舍論疏 1.349

1.349

論「且諸經中至此行蘊攝」，此第一辨攝餘蘊，此即戒等五蘊。《婆沙》三十三出戒等五蘊體云「云何無學戒蘊？答：無學身、語律儀。云何無學定蘊？答：無學三三摩地。云何無學慧蘊？答：無學正見智。云何無學解脫蘊？答：無學作意相應心，已勝解、今勝解、當勝解。謂盡、無生無學正見相應勝解，於境自在，立解脫名，非謂離繫。云何無學智見蘊？答：盡智、無生智。問：何故此二智名解脫智見蘊？答：解脫身中獨有此故，最能審決解脫事故。無學慧蘊與解脫智見蘊有何差別？答：無學苦、集智是無學慧蘊，緣繫縛法故。無學滅、道智是無學解脫智見蘊，緣解脫法故。復次無學苦、集、滅智是無學慧蘊，此緣有漏無為解脫，不緣緣解脫無漏智故。無學道智是無學解脫智見蘊，此緣無漏有為解脫，亦緣緣解脫無漏智故。復次無學苦、集、道智是無學慧蘊，不緣離繫法故。無學滅智是無學解脫智見蘊，緣離繫法故。是謂差別者，是謂世俗麁相差別。若說勝義真實差別，應如前說，謂無學正見智是無學慧蘊，盡、無生智是無學解脫智見蘊。」

On the treatise's statement, "Furthermore, in various sūtras […] this is subsumed under the saṃskāra-skandha": this is the first [part], analyzing the subsumption of the other skandhas, which refers to the five skandhas of morality (śīla) and so forth. Fascicle 33 of the Vibhāṣā identifies the entities of the five skandhas of śīla and so forth, stating: "What is the aśaikṣa śīla-skandha? Answer: Aśaikṣa physical and vocal restraint (saṃvara). What is the aśaikṣa samādhi-skandha? Answer: The three aśaikṣa samādhis. What is the aśaikṣa prajñā-skandha? Answer: Aśaikṣa right-view knowledge. What is the aśaikṣa vimokṣa-skandha? Answer: Minds associated with aśaikṣa attention (manaskāra) that have resolved, now resolve, or will resolve. That is to say, resolve associated with the aśaikṣa right view of the knowledge of destruction (kṣayajñāna) and knowledge of non-arising (anutpādajñāna), possessing mastery over cognitive objects, is designated by the name vimokṣa, not meaning freedom from bondages. What is the aśaikṣa jñānadarśana-skandha? Answer: Kṣayajñāna and anutpādajñāna. Question: Why are these two knowledges called the vimokṣa-jñānadarśana-skandha? Answer: Because they exist exclusively within an emancipated person, and are best able to discern and determine the matters of vimokṣa. What is the distinction between the aśaikṣa prajñā-skandha and the vimokṣa-jñānadarśana-skandha? Answer: Aśaikṣa knowledge of suffering and knowledge of the origin are the aśaikṣa prajñā-skandha, because they take bound phenomena as cognitive objects. Aśaikṣa knowledge of cessation and knowledge of the path are the aśaikṣa vimokṣa-jñānadarśana-skandha, because they take liberated phenomena as cognitive objects. Furthermore, aśaikṣa knowledge of suffering, origin, and cessation is the aśaikṣa prajñā-skandha, because this takes sāsrava unconditioned liberation as cognitive object and does not take the anāsrava knowledge that cognizes liberation as cognitive object. Aśaikṣa knowledge of the path is the aśaikṣa vimokṣa-jñānadarśana-skandha, because this takes anāsrava conditioned liberation as cognitive object and also takes the anāsrava knowledge that cognizes liberation as cognitive object. Furthermore, aśaikṣa knowledge of suffering, origin, and the path is the aśaikṣa prajñā-skandha, because it does not take phenomena separated from bondage as cognitive objects. Aśaikṣa knowledge of cessation is the aśaikṣa vimokṣa-jñānadarśana-skandha, because it takes phenomena separated from bondage as cognitive objects. If these are called distinctions, these are coarse conventional distinctions. If speaking of the real ultimate distinction, it should be as explained before: namely, aśaikṣa right-view knowledge is the aśaikṣa prajñā-skandha, and kṣayajñāna and anutpādajñāna are the aśaikṣa vimokṣa-jñānadarśana-skandha."