大乘義章 8.32

8.32

次明五陰次第之義。諸論不同，毘曇法中，五陰同時，隨義以論有二次第：一順、二逆。順次第者，先明色陰，次受、次想、次行、後識。何故如是？論釋有三：一麁細次第。色陰最麁，相狀顯著，故先明色。受細於色，麁餘心法，如人所患首足等痛，覺惱增強，故次明受。想細於受，麁餘心法，取相分明，故次明想。行細想受，麁於心識，作用相顯，故次明行。識心最細，故在後說。二破患次第。如論中說「本際已來，男為女色、女為男色，染著處故。」先觀色陰，令人厭離。樂受貪故，染著於色，故次觀受。想顛倒故，起樂受貪，故次觀想。以其貪愛煩惱行故，起顛倒想，故次觀行。以依心故，起煩惱行，故後觀識。三觀入次第。如論中說「二種色觀，入佛法中，為甘露門：一不淨觀、二安般念，故先觀色。以觀色故，便知受妄，故次觀受。知受妄已，想不顛倒，故次觀想。想不倒故，煩惱不行，故次觀行。煩惱不行，心則堪忍，故次觀識。」上來三種，是順次第。逆次第者，翻前即是。如論中說「淨穢之生，以心為本，故先觀識。以觀識故，煩惱微薄，故次觀行。煩惱薄故，便起法想，想於一切苦無常等，故次明想。起法想故，貪受不生，故次觀受。貪受息故，能見色過，故次觀色。」此逆次第。《毘曇》如是。成實法中，陰起前後，不得一時。次第如何？先明色陰，次識、次想、次受、後行。何故如是？心識之起必託六根，於中五識依五色根，意識一種依於意根。從多為論，識依色生，故先明色，第二明識。於識所緣，分別取相，故次明想。於取想所，領納違順非違非順，故次明受。於所受法，起貪瞋等，故次明行。大乘法中，亦說五陰體性同時，隨用隱顯非無先後，其中次第多同《毘曇》（此三門竟）。

Next, the meaning of the sequence of the five aggregates is explained. Treatises differ on this. In the Abhidharma teaching, the five aggregates are simultaneous; discussed according to their significance, there are two sequences: first, the forward sequence; second, the reverse sequence. As for the forward sequence, it explains first the form aggregate, next feeling, next ideation, next formations, and finally consciousness. Why is it like this? Treatise explanations give three reasons: First, the sequence from gross to subtle. The form aggregate is the grossest and its characteristics are prominent; hence form is explained first. Feeling is subtler than form, but grosser than the other mental factors: like someone suffering from headaches, foot aches, and so forth, in whom the awareness of distress is heightened and strong; hence feeling is explained next. Ideation is subtler than feeling, but grosser than the remaining mental factors, as it apprehends characteristics distinctly; hence ideation is explained next. Formations are subtler than ideation and feeling, but grosser than the mind of consciousness, because the characteristics of active functioning are apparent; hence formations are explained next. The mind of consciousness is the subtlest; hence it is stated at the end. Second, the sequence of destroying afflictions. As the treatise says: 'From the beginningless past onwards, men are attached to women's form and women to men's form, because of their being the locus of defiled attachment.' First one contemplates the form aggregate, causing people to develop revulsion and dispassion. Because of craving for pleasant feelings, one becomes defiled and attached to form; hence one next contemplates feeling. Because ideation is inverted, one gives rise to craving for pleasant feelings; hence one next contemplates ideation. Because the afflictive formations of craving and love exist, one gives rise to inverted ideation; hence one next contemplates formations. Because dependent on the mind, one gives rise to afflictive formations; hence one contemplates consciousness last. Third, the sequence of entering contemplation. As the treatise says: 'Two kinds of contemplation of form allow one to enter the Buddha's Dharma as gateways to the deathless: first, the contemplation of impurity; second, mindfulness of breathing (ānāpānasmṛti). Hence one first contemplates form. By contemplating form, one then knows feeling to be delusive; hence one next contemplates feeling. Having known feeling to be delusive, ideation is no longer inverted; hence one next contemplates ideation. Because ideation is not inverted, afflictions do not operate; hence one next contemplates formations. When afflictions do not operate, the mind is then resilient and capable of forbearance; hence one next contemplates consciousness.' These preceding three are the forward sequence. As for the reverse sequence, it is simply the inverse of the former. As the treatise says: 'The arising of purity and defilement takes the mind as its foundation; hence one first contemplates consciousness. By contemplating consciousness, afflictions become faint and weak; hence one next contemplates formations. Because afflictions are weak, one then gives rise to the ideation of dharmas, conceiving of everything as suffering, impermanent, and so forth; hence one explains ideation next. Because one gives rise to the ideation of dharmas, craving for feeling does not arise; hence one next contemplates feeling. Because craving for feeling is extinguished, one is able to see the faults of form; hence one next contemplates form.' This is the reverse sequence. Thus it is in the Abhidharma. In the Tattvasiddhi teaching, the arising of the aggregates is sequential and cannot be simultaneous. What is their sequence? First it explains the form aggregate, next consciousness, next ideation, next feeling, and finally formations. Why is it like this? The arising of mental consciousness must rely upon the six faculties. Among them, the five consciousnesses rely on the five physical faculties, while the single mental consciousness relies on the mental faculty. Speaking in terms of the majority, consciousness arises reliant on form; hence it first explains form and secondly explains consciousness. Regarding the object of consciousness, it discriminates and grasps characteristics; hence it next explains ideation. Toward the apprehended ideation, it receives what is conflicting, agreeable, and neither conflicting nor agreeable; hence it next explains feeling. Toward the dharmas that are felt, it gives rise to greed, hatred, and so forth; hence it next explains formations. In the Mahāyāna teaching, it also says that the essential nature of the five aggregates is simultaneous, but according to their applications, latent or evident, it is not without a before and after; the sequence among them mostly accords with the Abhidharma. (This finishes the third section).