俱舍論頌疏論本 1.172

1.172

第四、隨界別次第者，於欲界中有諸妙欲，色相顯了，先說色蘊。於色界中有勝喜等，受相顯了，次說受蘊。三無色中取空等相，想相顯了，次說想蘊。第一有中思最為勝，行相顯了。解云：第一有中，非想地也，謂思是業，行蘊所攝，由非想業能感有頂八萬劫果，故思最勝，行相顯了，次說行蘊。此前四蘊，識住其中，故後說識，謂識住色中、識住受中、識住想中、識住行中，四是所住，識是能住，故識後說。由如世間，田種次第，先田後種。田喻四蘊，識喻其種。由上四義立蘊次第故，故此五蘊，無增減失。又論云：「即由如是諸次第因，離行別立受、想二蘊，謂受與想於諸行中相麁生染，類食同助，二界中強，故別立蘊（前次第因鄰次當辨，是此文也。相麤者，受、想麤門。生染者，是受想生染門。類食是受也，同助是想也，此是受、想器等門。二界中強者，受色界強，想無色強，是受、想界次第門。故次第因含此四門也）。」

Fourth, as for the order according to the distinction of realms: In the desire realm there are exquisite desires and the characteristics of form are obvious, so the form skandha is stated first. In the form realm there is superior joy and the like and the characteristics of sensation are obvious, so the sensation skandha is stated next. In the three formless realms one grasps the characteristics of space and so on and the characteristics of perception are obvious, so the perception skandha is stated next. In the highest state of existence (bhavāgra), volition (cetanā) is preeminent and the characteristics of conditioning forces are obvious. Explanation: 'The highest state of existence' refers to the sphere of neither-perception-nor-non-perception; volition is karma and is subsumed under the conditioning skandha, and because the karma of neither-perception can bring about the fruition of eighty thousand kalpas at the peak of existence, volition is preeminent and the characteristics of conditioning forces are obvious, so the conditioning skandha is stated next. Consciousness resides within these preceding four skandhas, hence consciousness is stated last: that is, consciousness resides in form, consciousness resides in sensation, consciousness resides in perception, and consciousness resides in conditioning forces; the four are the resided-in, while consciousness is the residing, hence consciousness is stated last. It is just as in the world with the order of field and seed: first the field, then the seed. The field is an analogy for the four skandhas, and consciousness is an analogy for the seed. Because the order of the skandhas is established on the basis of the above four meanings, these five skandhas do not have the fault of excess or deficit. Furthermore, the treatise states: 'It is precisely due to such reasons of order that the two skandhas of sensation and perception are established separately from conditioning forces; that is, among all conditioning forces, sensation and perception are coarse in characteristic, generate defilement, are comparable to food and condiments, and are predominant in two realms; therefore they are established as separate skandhas.' (The previous reasons of order to be distinguished in what immediately follows refers to this text. 'Coarse in characteristic' refers to the section on coarseness of sensation and perception. 'Generate defilement' refers to the section on sensation and perception generating defilement. 'Comparable to food' is sensation, and 'condiments' is perception; this is the section on the vessel and so on for sensation and perception. 'Predominant in two realms' means that sensation is predominant in the form realm and perception is predominant in the formless realm; this is the section on the order of realms for sensation and perception. Therefore, the reasons of order contain these four sections.)