俱舍論頌疏論本 1.197

1.197

應審觀自相者，觀知攝相。相者，性也。應審觀彼一一自相。夫言攝者，唯攝自相，色唯攝色，心唯攝心，名自相也。經中五蘊，謂戒、定、慧、解脫、解脫知見也。彼中戒蘊此色蘊攝，戒是道共，無表色也。彼餘四蘊是行蘊攝，解脫蘊以勝解為體，解脫知見蘊取盡無生智為體。此之四蘊是心所法，故行蘊攝。又諸經說十遍處等，前八遍處無貪性故，十二處中是法處攝。若兼助伴，五蘊性故，即此意處、法處所攝。此中色蘊，取定共無表色也。色等四蘊是法處攝，識蘊是意處攝。攝八勝處，應知亦爾。空、識二遍處，空無邊等四無色處，四蘊性故，即此意處、法處所攝。復有二處，謂無想有情天處，及非想非非想處，初處即此十處所攝，無香、味故；後處即此意、法處攝，四蘊性故。又《多界經》說界差別，有六十二界，隨其所應當知，皆此十八界攝。如有頌曰：

'One should examine their own-characteristics closely' means contemplating and knowing the characteristics of subsumption. 'Characteristic' means nature. One should examine closely each of their own-characteristics. Now, as for 'subsumption', it subsumes only its own-characteristic: form subsumes only form, mind subsumes only mind; this is called 'own-characteristic'. The five skandhas in the sūtras refer to morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Among those, the morality skandha is subsumed here under the form skandha, for morality is non-informative form associated with the path. The remaining four skandhas are subsumed under the saṃskāra skandha: the liberation skandha takes resolve (adhimokṣa) as its essential nature, and the knowledge and vision of liberation skandha takes the knowledge of exhaustion and the knowledge of non-arising as its essential nature. These four skandhas are mental factors (caitta), and therefore are subsumed under the saṃskāra skandha. Furthermore, the various sūtras speak of the ten all-pervading bases and so forth: because the first eight all-pervading bases have non-greed as their nature, among the twelve āyatanas they are subsumed under the dharma-āyatana. If taken together with their attendants, since they have the nature of the five skandhas, they are subsumed precisely under this mind base (manāyatana) and dharma base (dharmāyatana). The form skandha here refers to non-informative form associated with concentration. The four skandhas of form and so forth are subsumed under the dharma-āyatana, and the consciousness skandha is subsumed under the manāyatana. Subsuming the eight bases of mastery should be known to be likewise. The two all-pervading bases of space and consciousness, and the four formless bases such as infinite space, because they have the nature of four skandhas, are subsumed precisely under this mind base and dharma base. There are two further bases: the base of the non-conceptual sentient beings' heaven and the base of neither-conceptual-nor-non-conceptual; the former base is subsumed precisely under these ten bases [excluding odor and taste] because of the absence of odor and taste; the latter base is subsumed under these mind and dharma bases because it has the nature of four skandhas. Furthermore, the Bahudhātuka-sūtra speaks of the distinctions of elements as having sixty-two elements; according to what is appropriate, it should be known that they are all subsumed under these eighteen elements. As a verse says: