俱舍論疏 23.6

23.6

論「謂以自共相至名為共相」，答也。《正理論》云「以自相、共相觀身、受、心、法。謂修觀者專心一趣，以自、共相於身等境一一別觀修四念住，分別此法與所餘法有差別義名觀自相，分別此法與所餘法無差別義名觀共相。且身念住觀自相者，謂觀察身內、外十處自性各別，從眼至觸，一一皆有處，自相故。如是於彼各別法中有正智生，名觀自相。此自相觀得成滿時有道色起，爾時方立自相種性身念住名。此亦遍知彼法自相，由此各別有正智生，非諸境中總生一智。有說：非此自相觀中觀無表色，以無表色與無色品極相似故。有說：此觀亦觀無表，有道色生故。次身念住觀共相者，謂觀察身一一處相雖有差別而身相同。又於爾時觀十一處，俱是色相無有差別，謂皆不越大種所造。如是於彼一類法中有正智生，名觀共相。此共相觀得成滿時有道色起，爾時方立共相種姓身念住名。此亦遍知彼法共相，由此總有一正智生，非諸境中各生一智（言道色者是定境色）。」

[On the *Śāstra*’s:] “That is, by way of specific and general characteristics … is called general characteristics,” is the answer. The *Nyāyānusāra* says: “One contemplates body, feeling, mind, and dharmas through specific characteristics and general characteristics. That is, the practitioner concentrates the mind on a single aim, cultivating the four applications of mindfulness by contemplating each of the objects—body and so on—individually through specific and general characteristics. Discerning that this dharma has a distinct meaning from other dharmas is called contemplating specific characteristics; discerning that this dharma shares a non-distinct meaning with other dharmas is called contemplating general characteristics. To begin with, contemplating the specific characteristics in the application of mindfulness to the body means observing that the ten internal and external sense bases of the body are distinct in their intrinsic nature, from the eye through touch, each having the specific characteristic of its sense base. When correct cognition arises in this way with respect to those distinct dharmas, it is called contemplating specific characteristics. When this contemplation of specific characteristics is perfected, path form arises; only then is the designation ‘application of mindfulness to the body of the lineage of specific characteristics’ established. This also thoroughly knows the specific characteristics of those dharmas, whereby correct cognition arises distinctly for each, rather than a single cognition arising universally across all objects. Some say: In this contemplation of specific characteristics, one does not contemplate unmanifest form, because unmanifest form is extremely similar to the category of the formless. Some say: This contemplation also contemplates unmanifest [form], because path form arises. Next, contemplating the general characteristics in the application of mindfulness to the body means observing that although the characteristics of each sense base of the body are different, their bodily characteristic is identical. Moreover, at that time, one contemplates the eleven sense bases, all of which are forms without distinction, meaning none surpass being derived from the great elements. When correct cognition arises in this way with respect to those dharmas of a single category, it is called contemplating general characteristics. When this contemplation of general characteristics is perfected, path form arises; only then is the designation ‘application of mindfulness to the body of the lineage of general characteristics’ established. This also thoroughly knows the general characteristics of those dharmas, whereby a single correct cognition arises universally, rather than individual cognitions arising for each object. (The term ‘path form’ refers to form that is an object of samādhi).”