俱舍論疏 5.73

5.73

論「若有不許至是名同相」，引證明起處同也。言「若有不許至非五行」，若不許色界起二定者，即違本論。「或有是色有」者，謂色界有也。「此有非五行」者，五行謂五蘊，迦葉佛時以行名同蘊。《婆沙》一百九十二云「此中諸蘊以行聲說。過去如來、應、正等覺說蘊名行，今釋迦如來說行為蘊。此阿毘達磨中說五行者，欲顯今佛所說五蘊則是先佛所說五行。」已上論文。非五行者，謂有色界身不具五蘊也。言「謂色纏有情至此有非五行」，引本論釋也。「或生有想天住不同類心」者，是起異界心及無漏心，此心非色界故。「若入無想定若入滅盡定」者，是有想天中入二定也。「或生無想天已得入無想」者，生無想天中已入無想異熟。「是謂是色有此有非五行」者，結成非五行也。此上所說唯有色、行二蘊，無餘蘊也。言「由此證知至是名同相」，結證同相。

Regarding the treatise's statement, "If someone does not accept ... this is called the common characteristic": This cites evidence to demonstrate that their places of arising are identical. As for the statement, "If someone does not accept ... it does not have five conditioned factors": If one does not accept that the two meditational attainments can arise in the form realm, this contradicts the fundamental treatise. "There is existence in the form realm" means existence within the form realm. "This existence does not possess five conditioned factors": The five conditioned factors mean the five skandhas; during the time of the Buddha Kāśyapa, the term saṃskāra ('conditioned factor') was synonymous with skandha. Fascicle 192 of the Vibhāṣā says: "Here, the skandhas are spoken of by the word 'conditioned factors' (saṃskāra). The past Tathāgatas, Arhats, and Samyaksaṃbuddhas spoke of the skandhas under the name of 'conditioned factors'; now the Buddha Śākyamuni speaks of conditioned factors as 'skandhas'. That this Abhidharma speaks of the five conditioned factors is meant to show that the five skandhas spoken of by the present Buddha are precisely the five conditioned factors spoken of by former Buddhas." The above is from the treatise. "Does not possess five conditioned factors" means having a form-realm embodiment that does not possess all five skandhas complete. As for "Sentient beings bound to the form realm ... this existence does not possess five conditioned factors": This quotes the fundamental treatise's explanation. "Or they are born in the heavens with ideation and abide in a mind of a disparate realm": This means that they give rise to a mind of another realm or an anāsrava mind, because this mind does not belong to the form realm. "Whether they enter the non-ideational attainment or enter the cessation attainment": This refers to entering the two attainments within the heavens with ideation. "Or having been born in the non-ideational heaven, they have already entered non-ideation": They have been born into the non-ideational heaven and have already entered the non-ideational vipāka. "This is what is meant by 'There is existence in the form realm, and this existence does not possess five conditioned factors'": This concludes and establishes that they do not possess the five conditioned factors. What has been discussed above possesses only the two skandhas of form (rūpa) and conditioning factors (saṃskāra), without the remaining skandhas. As for "From this it is proven and known ... this is called the common characteristic": This concludes the proof of their common characteristic.