俱舍論頌疏論本 16.62

16.62

釋曰：此有四節：一有情處；二眾具處；三名色處；四名身等處，等取句、文也。殺、麁語、瞋恚於有情處起，雖罵非情，過輕非業道。偷盜、邪行及貪於眾具處起，若情非情，以是他人所受用具，皆名眾具。若偷畜等，於有情處起。偷金銀等，非情處起。邪婬唯於有情處起，貪通情、非情處起也。唯邪見一名、色處起，色謂色蘊，名謂餘蘊。此之名、色通諸因果，邪見撥因果，故於名色起。誑語、離間、雜穢語三於名身等處起，謂行誑等巧作言詞，故誑等三必依名等。

The explanation says: Here there are four clauses: first, the basis of sentient beings; second, the basis of implements; third, the basis of name-and-form; fourth, the basis of name-bodies and the like, where "and the like" includes phrases (pada) and syllables (vyañjana). Killing, harsh speech, and ill-will arise upon the basis of sentient beings. Although one might curse non-sentient things, the fault is light and it is not a course of action. Stealing, sexual misconduct, and covetousness arise upon the basis of implements. Whether sentient or non-sentient, whatever is an implement used and enjoyed by another is collectively called "implements." If one steals livestock and the like, it arises upon the basis of sentient beings. Stealing gold, silver, and the like arises upon the basis of non-sentient things. Sexual misconduct arises solely upon the basis of sentient beings. Covetousness applies to both sentient and non-sentient bases. Only wrong view arises upon the basis of name-and-form: "form" refers to the form skandha, while "name" refers to the remaining skandhas. This name-and-form encompasses all causes and effects; wrong view repudiates cause and effect, hence it arises upon name-and-form. The three of lying, malicious speech, and frivolous speech arise upon the basis of name-bodies and the like, which means that in practicing deception and the like one artfully constructs verbal expressions; therefore these three, lying and the rest, necessarily depend on names and the like.