成唯識論掌中樞要 1.83

1.83

「隨增說我事」者，謂立五蘊，廢立離合。《對法論》說：「何因，蘊唯有五？為顯五種我事故，謂：身具我事，受用我事，言說我事，造作一切法、非法我事，彼所依止我自體事」。如其次第，配釋五蘊。故不減增，有離，有合。「為依此所行，生持分略廣」者，謂立處、界離合廢立。出生義是處義，故略識。依及此所行為十二處，其六識體所出生故，不離為處。「持」：自性義，能任持義，是界義，故廣識依及廣此識，並廣此所行，成十八界。六根、六境能持六識，六識自體能持識用。體能自持，離識立界，體不自生，不離六識以立為處。故蘊、界、處不減不增，有離，有合。「無別根所緣」者，釋七、八識，不別說為處、界所以。由離六識根、境之外，更無別根、境可立界、處，故不立之。《中邊》第二釋蘊、處、界義。頌曰：「非一及總略，分段義名蘊。能所取彼取，種子義名界。能受所了境，用門義名處」，廣如彼說。十種三科如《對法抄》。此中總應三門分別：一、釋名義；二、廢立；三、十種分別。

Regarding "The matters of the self are stated according to increase": this refers to the establishment of the five aggregates, their rejection, establishment, separation, and combination. The Abhidharmasamuccaya states: "For what reason are the aggregates only five? In order to reveal five kinds of matters of the self: namely, the self-matter of bodily requisites, the self-matter of enjoyment, the self-matter of discourse, the self-matter of creating all wholesome and unwholesome phenomena, and the self-entity matter that serves as their basis." These are matched and explained with the five aggregates respectively. Hence there is neither decrease nor increase, and there are separation and combination. Regarding "to serve as that on which they rely and what they practice; production and sustaining are divided into concise and extensive": this refers to the separation, combination, rejection, and establishment of the bases and elements. The meaning of "generating" is the meaning of "base" (āyatana); therefore, the support of consciousness and what is practiced by it are combined concisely into the twelve bases; because the substance of the six consciousnesses is what is generated, it is not separated into bases. "Sustaining" has the meaning of intrinsic nature, the meaning of being able to uphold; this is the meaning of "element" (dhātu). Therefore, the support of consciousness is expanded, this consciousness is expanded, and what is practiced by it is also expanded, forming the eighteen elements. The six faculties and six objects can sustain the six consciousnesses, and the substance of the six consciousnesses can sustain the functioning of consciousness. The substance can sustain itself, so it is separated from consciousness to establish the elements; the substance does not generate itself, so it is not separated from the six consciousnesses to establish bases. Hence aggregates, elements, and bases neither decrease nor increase, having separation and combination. Regarding "without separate faculties and objects": this explains the reason why the seventh and eighth consciousnesses are not separately spoken of as bases and elements. Because apart from the faculties and objects of the six consciousnesses, there are no other faculties and objects that could be established as elements and bases, they are not established. Chapter two of the Madhyāntavibhāga explains the meanings of aggregates, bases, and elements. The verse states: "Non-unity and summarization, / the meaning of division is called aggregate. / The grasper, grasped, and their grasping, / the meaning of seed is called element. / The object that can be experienced and understood, / the meaning of the gateway of function is called base", as extensively explained there. The ten kinds of the three categories are as in the Notes on the Abhidharma. Here, three gates of analysis should be applied generally: 1. Explaining the names and meanings; 2. Rejection and establishment; 3. The ten kinds of distinctions.