大乘法苑義林章 5.15

5.15

二別廢立者，隨增說我事者，廢立五蘊也。《對法》云「何因蘊唯有五？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，不減不增。」又《俱舍》云「隨麁、染、器等，界別次第立。」此亦是廢立，亦是次第先後。論云「色有對故，諸蘊中麁。無色中麁，唯受行相。故世間說我手痛言，待二想麁。男女等想，易了知故。行麁過識，貪、瞋等行相易了知故。識最為細，總取境相難分別故。或從無始生死已來，男女於色更相愛樂，此由耽著樂受味故，耽愛復從倒想生故，此倒想生由煩惱故，如是煩惱依識而生。此及前三皆染污識，由此隨染立蘊次第。或色如器，受類飲食，想同助味，行似厨人，識喻食者，故隨器等立蘊次第。或隨界別立蘊次第，謂欲界中有諸妙欲，色相顯了。色界靜慮有勝喜等，受相顯了。三無色中取空等相，想相顯了。第一有中思為最勝，行相顯了。此即識住，識住其中。顯似世間田種次第，是故諸蘊次第如是，由此五蘊無增減過。處界次第頌云：

Second, regarding the particular rejection and establishment: 'according to preponderance, the entities of the self are spoken of' is the rejection and establishment of the five aggregates. The *Abhidharmasamuccaya* states: 'For what reason are the aggregates only five? To reveal the five kinds of entities of the self: namely, the entity of the self as bodily equipment, the entity of the self as experiential enjoyment, the entity of the self as verbal expression, the entity of the self as performing all dharmas and non-dharmas, and the entity of the self's own substance upon which those rely. Corresponding respectively to the explanation of the five aggregates, they are neither fewer nor more.' Furthermore, the *Kośa* states: 'According to coarseness, defilement, vessel, and the like, / and the differences of realms, their order is established.' This also is rejection and establishment, as well as the sequential order. That treatise states: 'Matter, having resistance, is the coarsest among the aggregates. Among immaterial [aggregates], the coarsest is feeling alone in its operative aspect; hence in the world it is said, "My hand hurts." Relative to the two, conception is coarse, for conception of male, female, and so forth is easily recognized. Formations are coarser than consciousness, for operative aspects such as greed and anger are easily recognized. Consciousness is the subtlest, for apprehending the general aspect of objects is difficult to distinguish. Alternatively, from beginningless saṃsāra onward, men and women mutually delight in matter; this is because of indulging in the taste of pleasant feeling; indulgence in craving further arises from inverted conception; this arising of inverted conception is due to kleśas; such kleśas arise dependent on consciousness. These and the prior three all defile consciousness; in this way, according to defilement, the order of the aggregates is established. Alternatively, matter is like a vessel, feeling is like food and drink, conception is like seasoning, formations are like a cook, and consciousness is compared to the eater; hence, according to the vessel and the like, the order of the aggregates is established. Alternatively, the order of the aggregates is established according to the differences of the realms: that is, in the desire realm there are various wonderful desires, wherein the aspect of matter is prominent; in the dhyānas of the form realm there are superior joy and so forth, wherein the aspect of feeling is prominent; in the three formless [realms], one grasps the aspect of space and so forth, wherein the aspect of conception is prominent; in the peak of existence, intention is paramount, wherein the aspect of formations is prominent. These then are the abodes of consciousness, consciousness dwelling within them. This illustrates an order similar to fields and seeds in the world. Therefore, the order of the aggregates is as such; because of this, the five aggregates are free from the fault of addition or reduction.' Regarding the order of the bases and realms, a verse states: