俱舍論頌疏論本 1.153

1.153

釋曰：初句釋義，次句結成。聚謂積聚，即是蘊義。故經言：「諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若劣、若勝，若近、若遠，如是一切略為一聚，說名色蘊。」此經意者，義有五門：第一、三世門，謂無常已滅名過去，若未已生名未來，已生未謝名現在。第二、內外門，自身名內，所餘他身、非情名外。或約十二處辨，眼等五根名內，色等五境名外。第三、麁細門，色有三種：一有見有對，謂色境也；二無見有對，謂眼等五根，聲、香、味、觸也；三無見無對，謂無表色也。此三色中，有對名麁，無對名細。或相待立，如無見有對色，望有見有對色名細，望無見無對色名麁。第四、劣勝門，染污名劣，不染名勝（色十一中，眼等五根，香、味、觸八是無記性。色、聲兩種通三性。無表唯善惡。於三性中，善、無記名不染，惡名染污也）。第五、遠近門，去來名遠，現在名近。如色蘊中有此五門，乃至識蘊亦有五門，應知亦然。唯麁細一門與色蘊有別，謂眼等五識相應四蘊，依五根名麁。第六意識相應四蘊，唯依意根名細。或約地辨，謂九地中，下地名麁，上地名細。

The commentary explains: The first line explains the meanings; the second line concludes them. 'Accumulation' means gathering together, which is the meaning of skandha. Thus the sūtra says: 'Whatever form there is, whether past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near—all such, summarily taken as one accumulation, is called the rūpa-skandha.' The intention of this sūtra has five doctrinal perspectives. First, the perspective of the three times: that which is impermanent and already ceased is called past; that which has not yet arisen is called future; that which has already arisen and not yet perished is called present. Second, the perspective of internal and external: one's own body is called internal; other bodies and insentient things are called external. Or, explained in terms of the twelve āyatanas: the five faculties of eye and so on are called internal; the five objects of form and so on are called external. Third, the perspective of coarse and subtle: form is of three kinds: 1. visible and impinging, namely the object of form; 2. invisible and impinging, namely the five faculties of eye and so on, and sounds, odours, tastes, and tangibles; 3. invisible and non-impinging, namely unmanifest form. Among these three kinds of form, impinging is called coarse, and non-impinging is called subtle. Or, established relatively: invisible and impinging form is called subtle in relation to visible and impinging form, but called coarse in relation to invisible and non-impinging form. Fourth, the perspective of inferior and superior: defiled is called inferior, and undefiled is called superior (among the eleven forms, the eight comprising the five faculties of eye and so on along with odours, tastes, and tangibles are of indeterminate nature; form and sound both extend across the three natures; unmanifest form is exclusively wholesome or unwholesome. Among the three natures, wholesome and indeterminate are called undefiled, and unwholesome is called defiled). Fifth, the perspective of far and near: past and future are called far, and present is called near. Just as there are these five perspectives in the rūpa-skandha, up to the vijñāna-skandha there are also five perspectives, as should be understood in the same manner. Only the one perspective of coarse and subtle differs from the rūpa-skandha: namely, the four skandhas associated with the five consciousnesses of eye and so on, relying on the five faculties, are called coarse; the four skandhas associated with the sixth, mental consciousness, relying solely on the mental faculty, are called subtle. Or, explained in terms of bhūmi: among the nine bhūmis, lower bhūmis are called coarse, and higher bhūmis are called subtle.