俱舍論頌疏論本 1.29

1.29

二明品先後者，此頌上下總有八品：一〈界品〉、二〈根品〉、三〈世間品〉、四〈業品〉、五〈隨眠品〉、六〈賢聖品〉、七〈智品〉、八〈定品〉。〈破我〉一品，無別正頌，故此不論。初二品總明有漏無漏，後六品別明有漏無漏。總是其本，所以先說；依總釋別，所以後說。就總明中，初〈界品〉明諸法體，〈根品〉明諸法用。體是其本，所以先說；依體起用，故次明根。就別明六品中，初三品別明有漏，後三品別明無漏。有漏可厭，所以先說；厭已令欣無漏，所以後說。就別明有漏中，〈世品〉明果，〈業品〉明因，〈隨眠品〉明緣。果麁易厭，所以先明；果不孤起，必藉於因，故次明業；因不孤起，必待於緣，所以後明隨眠。就別明無漏中，〈賢聖品〉明果，〈智品〉明因，〈定品〉明緣。果相易欣，所以先說；果必藉因，故次明智；智必待緣，故後明定。

Second, explaining the sequence of the chapters: throughout these verses, there are eight chapters in total: 1. "Chapter on the Dhātus", 2. "Chapter on the Indriyas", 3. "Chapter on the World", 4. "Chapter on Karma", 5. "Chapter on the Anuśayas", 6. "Chapter on the Āryas", 7. "Chapter on Jñāna", and 8. "Chapter on Samādhi". The chapter "Refutation of the Self" has no separate primary verses, and therefore is not discussed here. The first two chapters generally explain the contaminated and the uncontaminated, while the subsequent six chapters explain the contaminated and uncontaminated in particular. The general is the foundation, and therefore is stated first; explaining the particular relies on the general, and therefore is stated afterward. Within the general explanation, the first, the "Chapter on the Dhātus", clarifies the essence of all phenomena, and the "Chapter on the Indriyas" clarifies the functions of all phenomena. The essence is the foundation, so it is stated first; function arises relying on essence, so indriyas are clarified next. Within the six chapters explaining the particulars, the first three chapters specifically explain the contaminated, and the latter three chapters specifically explain the uncontaminated. What is contaminated is to be reviled, so it is stated first; after reviling it, one is caused to rejoice in the uncontaminated, so that is stated afterward. Within the specific explanation of the contaminated, the "Chapter on the World" clarifies the fruition, the "Chapter on Karma" clarifies the cause, and the "Chapter on the Anuśayas" clarifies the condition. Fruition is coarse and easy to revile, so it is clarified first; fruition does not arise alone, but necessarily depends on causes, so karma is clarified next; causes do not arise alone, but necessarily wait on conditions, so the anuśayas are clarified last. Within the specific explanation of the uncontaminated, the "Chapter on the Āryas" clarifies the fruition, the "Chapter on Jñāna" clarifies the cause, and the "Chapter on Samādhi" clarifies the condition. The marks of fruition are easy to rejoice in, so it is stated first; fruition necessarily depends on causes, so jñāna is clarified next; jñāna necessarily waits on conditions, so samādhi is clarified last.