俱舍論頌疏論本 1.169

1.169

釋曰：此之兩句總有四義：一隨麁次第、二隨染次第、三隨器等次第、四隨界別次第。且隨麁次第者，色有對故，諸蘊中麁。謂五蘊中，色蘊有對，餘四無對，故色最麁，先說色也。無色中麁，唯受行相，故世說我手等痛言（無色者，受等四蘊於中最麤唯受行相。何以得知？故舉喻言手等也。言痛即在苦受，不言手等想，明知受麤於想，故先說受）。待二想麁，男女等想，易了知故。解云：待者，對也。二者，行、識二蘊也。想對此二即麁，故言待二想麁，次說想蘊也。行麁過識，貪、瞋等行易了知故。此貪、瞋等是行蘊攝，既易了知，明知行蘊麁於識蘊。識最為細，總取境相，難分別故。解云：境有二相：一者總相，謂色、聲等；二者別相，謂違、順等。心所取別，識取總相，故難分別，最為細也。

Explanation: These two lines contain four meanings in total: first, the order according to coarseness; second, the order according to defilement; third, the order according to the vessel and so on; fourth, the order according to the distinction of realms. First, as for the order according to coarseness: Because form has resistance (pratigha), it is the coarsest among the skandhas. That is, among the five skandhas, the form skandha has resistance while the other four lack resistance; hence form is the coarsest, and form is stated first. What is coarse among the non-material is sensation alone in its mental aspect, as people in the world speak of 'my hand hurts', and so on. (As for 'among the non-material': among the four skandhas such as sensation, sensation alone has the coarsest mental aspect. How is this known? For this reason the analogy of the hand and so on is given. Speaking of 'pain' refers to painful sensation; one does not say 'the perception of the hand', etc., which clearly shows that sensation is coarser than perception, so sensation is stated first.) Relative to two, perception is coarse, because perceptions of male, female, and so on are easy to recognize. Explanation: 'Relative to' means in contrast to. 'Two' refers to the two skandhas of conditioning forces (saṃskāra) and consciousness. In contrast to these two, perception is coarse, hence it says 'relative to two, perception is coarse', and the perception skandha is stated next. Conditioning forces are coarser than consciousness, because conditioning forces such as greed and anger are easy to recognize. Since greed, anger, and the like are subsumed under the conditioning skandha and are easy to recognize, it is clearly known that the conditioning skandha is coarser than the consciousness skandha. Consciousness is the most subtle, because it grasps the general characteristics of objects and is difficult to distinguish. Explanation: Objects have two characteristics: first, general characteristics, namely color, sound, and so on; second, specific characteristics, namely discordant, agreeable, and so on. Mental factors grasp the specific, whereas consciousness grasps the general characteristics; hence it is difficult to distinguish and is the most subtle.