大乘法苑義林章 5.14

5.14

三廢立者，有二門：一總廢立三科、二別廢立五十二等。總者，《俱舍》云「愚、根、樂三故，說蘊、處、界三。」彼自釋云「或愚心所，總執為我。或唯愚色，或愚色心。又根亦有三，謂利、中、鈍。樂亦三種，謂樂略、中及廣文故。如其次第，世尊說為蘊、處、界三。」《瑜伽》第九廢立離合三科，頌云「隨增說我事，為依此所行，生、持分廣略，無別根、所緣。」以上總廢立訖。釋此頌文，下自當悉。

Third, the rejection and establishment [of these categories] has two gateways: first, the general rejection and establishment of the three categories; second, the particular rejection and establishment of the five, twelve, and so on. As for the general, the *Kośa* states: 'Because of the three [factors of] delusion, faculties, and predilection, the three [categories of] aggregates, bases, and realms are taught.' That [treatise] itself explains: 'Some are deluded about mental factors and grasp them collectively as a self; some are deluded only about matter; or some are deluded about matter and mind. Furthermore, faculties also have three kinds, namely sharp, medium, and dull. Predilection is also of three kinds, namely taking delight in concise, medium, and extensive texts. According to their respective order, the World-Honoured One taught the three [categories of] aggregates, bases, and realms.' The ninth [fascicle] of the *Yogācārabhūmi*, rejecting and establishing the separation and combination of the three categories, states in verse: 'According to preponderance, the entities of the self are spoken of; / as supports and as what is traversed by these; / arising and upholding, divided as extensive or concise; / there are no separate faculties or objects.' The general rejection and establishment above is concluded. Explaining the text of this verse will be made clear below.