俱舍論頌疏論本 1.192

1.192

如實行對治者，是第三解。就行定量，是《婆沙》中正義家釋，故云如實。行謂貪瞋癡等八萬行別。對治者，是不淨觀等能對治門，所對治貪等有八萬故，能對治教亦有八萬。言八萬者，謂貪瞋等十種隨眠，此十隨眠一一皆以九隨眠為方便，足成一百。此有前分一百、後分一百，合成三百。置本一百，就前分一百，一一皆以九隨眠為方便，成一千；後分一百，亦以九隨眠為方便，復成一千；兼本一百，成二千一百。已起有二千一百，未起有二千一百，足滿四千二百。約多貪、多瞋、多癡、著我、思覺此之五人，一一有四千二百，合成二萬一千。更就三毒等分四人以配，一一有二萬一千，遂成八萬四千。如彼所說，八萬法蘊皆此五中二蘊所攝，若聲為體，是色蘊所攝；若名為體，是行蘊攝。

'[Or] as the antidotes to actual practices' is the third explanation. Determining the measure based on practice is the explanation of the orthodox masters in the Vibhāṣā, hence it is called 'actual'. 'Practices' refers to the eighty thousand varieties of practices such as greed, hatred, delusion, and so forth. 'Antidotes' refers to the gates of remedies such as the contemplation of impurity; because the greed and so forth to be remedied number eighty thousand, the teachings that serve as antidotes also number eighty thousand. As for the number eighty thousand: it refers to the ten kinds of anusaya such as greed and hatred; each of these ten anuśayas takes the other nine anuśayas as its preliminary expedient, making one hundred. These have a preceding part of one hundred and a succeeding part of one hundred, combining to make three hundred. Setting aside the base hundred: taking the preceding hundred, each takes the nine anuśayas as an expedient, making one thousand; the succeeding hundred likewise takes the nine anuśayas as an expedient, again making one thousand; together with the base hundred, this makes two thousand one hundred. There are two thousand one hundred that have arisen, and two thousand one hundred that have not yet arisen, completing four thousand two hundred. In terms of the five types of persons—those of excessive greed, excessive hatred, excessive delusion, clinging to self, and discursive thought—each has four thousand two hundred, combining to twenty-one thousand. Further distributing these among four types of persons based on equal shares of the three poisons, each has twenty-one thousand, thereby amounting to eighty-four thousand. As stated therein, the eighty thousand dharma-skandhas are all subsumed under two skandhas among these five: if sound is their essential nature, they are subsumed under the form skandha; if name is their essential nature, they are subsumed under the saṃskāra skandha.