彰所知論 2.10

2.10

器、情、緣生及四諦等，皆五法攝，一色法、二心法、三心所法、四不相應法、五無為法。一、色法者，即是色蘊，五根、五境、無表色等十一法。言五根者，謂眼根極微如香荾華，在眼星上傍布而住。耳根極微如捲樺皮，居耳穴內。鼻根極微如雙爪甲，居鼻頞內。舌根極微形如半月，布在舌上。身根極微亦如身量，從頂至足遍在身根。根是塵故，不能緣境。言五境者，色謂眼緣之境，有其二種，一顯色、二形色。顯色者，有其四種，青、黃、赤、白。形色者，有十六種，長、短、方、圓、高、下、正、不正、光、影、明、暗、雲、煙、塵、霧，等二十數。聲謂耳緣之境，有其二種，一有執因如語等、二無執因如鼓聲等。有記、無記各二為四，此復可意及不可意，差別成六。香謂鼻緣之境，有其四種，一好香、二惡香，等、不等故，差別成四。味謂舌緣之境，有其六種，甘、酸、苦、辛、醎、淡。觸謂身緣之境，因觸四大，果觸滑、澁、重、輕、冷、熱、飢、渴等。言無表色者，謂律儀、不律儀、俱相違色。此是色蘊。二、心法者，有六，謂眼、耳、鼻、舌、身、意識，六即是識蘊。三、心所有法者，有四十六。一、大地法者，有十種，受謂領納；想謂令心執境；思謂令心運動；作意謂令心緣境；勝解謂令心於境印可，即是令心於所緣境無怯弱義；欲謂希求；觸謂和合了境；慧謂揀擇；念謂令心於境明記不忘；定謂令心專注一境。如是十種遍一切心，名大地法。二、大善地法者有十，信謂令心於境澄淨；不放逸謂恒習善法守護心性；輕安謂心堪任性；捨謂令心平等；慚謂於諸功德及有德者恭敬而住；愧謂於罪見怖；無貪謂不著有漏；無瞋謂於諸有情不樂損害；不害謂憐愍有情令無損惱；懃謂於善令心勇悍。如是十種遍諸善心，名大善地法。三、大煩惱地法者，有六種，癡謂愚癡即是無明、無智、無顯；逸謂放逸不修諸善；怠謂懈怠心不勇悍；不信謂心不澄淨；惛沈謂身心相續無堪任性，是昧重義；掉舉謂心不寂靜。如是六種遍煩惱心，名大煩惱地法。四、大不善地法者，有二種，一者無慚，謂於諸功德及有德者令心不敬；二者無愧，謂於諸罪中不見怖畏。如是二種遍不善心，名大不善地法。五、小煩惱地法者，有十種，忿謂令心憤發；恨謂於忿所緣事中數數尋思結怨不捨；諂謂心曲；誑謂惑化；嫉謂不忍他德；惱謂堅執諸罪，由此不受如理諫誨；覆謂隱藏自罪；慳謂於己法財令心悋惜；憍謂染著自身所有色力種族等事令心傲逸；害謂於他能作逼迫。如是十種唯修所斷，遍意識地，名小煩惱地法。六、不定法者，有八種，尋謂令心於境麁轉為相；伺謂令心於境細轉為相；惡作謂惡所作業是追悔義；睡眠謂不能任持身心相續令心昧略；瞋謂令心於有情等樂為損害；貪謂愛著有漏；慢謂令心恃舉；疑謂令心猶豫。如是八種，於前諸地無有定故，名曰不定。《對法集論》并《五蘊論》說十一善，內了知四諦名曰無癡；隨煩惱中執不淨為淨，染污作意、勝解，名非理作意、邪勝解。根本煩惱內，於諸諦理顛倒推度，染污慧分，名不正知。隨煩惱內，於諸所緣不能明記，染污念分，名曰失念。於諸所緣令心流蕩，染污定分，名曰散亂。《對法藏論》無如是說。以上心所，除受、想二，皆行蘊攝。心所法竟。不相應行者，有十四種，謂有情相續、律儀相應，有別物曰得。與彼律儀不相應，有別物曰不得。諸有情類同作事業，曰眾同分。若生無想有情天中，有法能令心心所滅，是實有物，名曰無想果。復有別法能令心心所滅，名曰無想定。無想者定名，或定無想名無想定。如下所說，聖者相續想受等滅，是實有物，名滅盡定。有情始生住未死間，名曰命根。先無今有曰生，令暫時住曰住，轉變曰老，變壞曰無常，即有為四相。能詮自體謂曰名身，詮義究竟謂曰句身，是二所衣謂曰文身。等十四法。又義攝內破和合眾，曰不和合。所造業果於自成熟，猶如負債終不唐捐，物等亦繫不相應行。一切有部，色、心、所三有別物。經部師說，是彼三法假說分位。除彼受、想，四十有六心所有法及不相應，名曰行蘊。無為法者，至下當知。如是色法即名十界，除無表色，是眼等十。心法七界，謂六識及意根界。若說處時，是彼七法一意處攝。心所有法、不相應法、無為法、無表色等，總名法界，亦名法處。如是所說，所知五法、五蘊并十二處及十八界。

The vessel, sentient beings, dependent origination, the four truths, and so forth, are all subsumed under five phenomena: first, form phenomena; second, mind phenomena; third, mental concomitants; fourth, non-associated phenomena; and fifth, unconditioned phenomena.

First, as for form phenomena, they are the aggregate of form, comprising eleven phenomena: the five faculties, the five objects, and unmanifest form. As for the five faculties: the subtle particles of the eye faculty are like coriander blossoms, situated in lateral distribution over the pupil; the subtle particles of the ear faculty are like rolled birch-bark, dwelling within the ear canal; the subtle particles of the nose faculty are like double claw-nails, dwelling within the nasal cavity; the subtle particles of the tongue faculty are shaped like a half-moon, distributed across the tongue; the subtle particles of the body faculty match the measure of the body, pervading the body faculty from the crown to the feet. Because the faculties are material elements, they cannot cognize objects.

As for the five objects: visible form is the object cognized by the eye, of which there are two kinds: first, color; second, shape. Colors are of four kinds: blue, yellow, red, and white. Shapes are of sixteen kinds: long, short, square, round, high, low, straight, crooked, light, shadow, brightness, darkness, cloud, smoke, dust, and mist—numbering twenty in total. Sound is the object cognized by the ear, of which there are two kinds: first, that caused by animate grasping, such as speech; second, that caused by inanimate grasping, such as the sound of a drum. Each is further divided into determinate and indeterminate, making four; these are further distinguished as pleasing and unpleasing, totaling six. Odor is the object cognized by the nose, of which there are four kinds: good odor and bad odor, which by being balanced or unbalanced are differentiated into four. Taste is the object cognized by the tongue, of which there are six kinds: sweet, sour, bitter, pungent, salty, and bland. Tangibles are the objects cognized by the body: causal tangibles are the four great elements, and resultant tangibles are smooth, rough, heavy, light, cold, hot, hunger, thirst, and so forth. As for unmanifest form, it refers to discipline, undiscipline, and neither discipline nor undiscipline. This is the aggregate of form.

Second, as for mind phenomena, there are six: the eye, ear, nose, tongue, body, and mental consciousnesses. These six are the aggregate of consciousness.

Third, as for mental concomitants, there are forty-six.
First, the universal mental factors are of ten kinds: feeling is experiencing; conception causes the mind to grasp marks; volition causes the mind to be moved; attention causes the mind to focus on an object; resolve causes the mind to determine an object, which means causing the mind to have no hesitation regarding its focal object; desire is wishing; contact is the conjunction that apprehends an object; prajñā is discerning; mindfulness causes the mind to clearly remember an object without forgetting; absorption causes the mind to be concentrated on one object. These ten kinds pervade all minds and are named universal mental factors.
Second, the wholesome universal mental factors are ten: faith causes the mind to be pure regarding an object; non-negligence is constantly cultivating wholesome dharmas and guarding mental nature; pliancy is the mind's fitness; equanimity causes the mind to be impartial; shame is dwelling with reverence toward merits and those possessing merit; embarrassment is seeing fear in wrongdoing; non-attachment is not clinging to defilements; non-malice is having no delight in harming sentient beings; non-violence is having pity on sentient beings so that they are not harmed or afflicted; diligence causes the mind to be valiant regarding the good. These ten kinds pervade all wholesome minds and are named wholesome universal mental factors.
Third, the major defilement mental factors are of six kinds: delusion is ignorance, which is non-knowing, lack of intelligence, and absence of illumination; heedlessness is negligence, not cultivating the wholesome; indolence is laziness, where the mind is not valiant; lack of faith is the mind's lack of clarity and purity; lethargy is the physical and mental continuum lacking fitness, which means dullness and heaviness; restlessness is the mind's lack of calm. These six kinds pervade defiled minds and are named major defilement mental factors.
Fourth, the major unwholesome mental factors are of two kinds: the first is shamelessness, which causes the mind to have no reverence toward merits and those possessing merit; the second is lack of embarrassment, which does not see fear in offenses. These two kinds pervade unwholesome minds and are named major unwholesome mental factors.
Fifth, the minor defilement mental factors are of ten kinds: anger causes the mind to flare up; enmity is repeatedly contemplating and holding unabandoned resentment over the cause of anger; deceit is crookedness of mind; pretension is misleading and deceiving; jealousy is intolerance of others' excellence; vexation is firmly clutching onto faults, thereby refusing to accept wholesome admonition; concealment is hiding one's own faults; avarice causes the mind to be stingy regarding one's own Dharma and wealth; arrogance is pride and indulgence of mind caused by clinging to one's own physical strength, lineage, and so forth; harmfulness is being able to oppress others. These ten kinds are abandoned only by cultivation and pervade the realm of mental consciousness; they are named minor defilement mental factors.
Sixth, the indeterminate mental factors are of eight kinds: vitarka is characterized by causing the mind to turn coarsely toward an object; vicāra is characterized by causing the mind to turn subtly toward an object; remorse is regret over unwholesome deeds done; torpor causes the continuum of body and mind to be unable to sustain itself, making the mind dim and faint; malice causes the mind to take delight in harming sentient beings; attachment is loving attachment to defiled states; pride causes the mind to be conceited; doubt causes the mind to waver. Because these eight kinds are not fixed among the previous grounds, they are called indeterminate.
The *Abhidharma-samuccaya* and the *Pañcaskandhaka* explain eleven wholesome factors, where knowing the four truths from within is called non-delusion. Among the secondary defilements, grasping the impure as pure, and defiled attention and resolve, are called improper attention and wrong resolve. Within the root defilements, the defiled discernment that errantly infers the truths is called wrong knowledge. Within the secondary defilements, the defiled mindfulness that cannot clearly remember focal objects is called forgetfulness. That which causes the mind to wander among focal objects, being a defiled fraction of absorption, is called distraction. The *Abhidharmakośa* does not give this explanation. The above mental factors, excluding feeling and conception, are all subsumed under the aggregate of formations. This concludes the mental concomitants.

As for formations not associated with mind, there are fourteen kinds: in a sentient being's continuum, when associated with discipline, there is a distinct entity called acquisition; not associated with that discipline, there is a distinct entity called non-acquisition. When sentient beings perform deeds in common, it is called generic similarity. If one is born among the non-conception sentient-being gods, there is a dharma capable of extinguishing mind and mental factors, which is a real entity, named non-conception fruition. Furthermore, there is another dharma capable of extinguishing mind and mental factors, named non-conception absorption. 'Non-conception' is the name of the absorption, or it is called non-conception absorption because the absorption is without conception. As explained below, when the conceptions, feelings, and so forth in a noble one's continuum are extinguished, that is a real entity, named the absorption of cessation. From the time a sentient being is first born, abides, and has not yet died, it is named the life faculty. That which did not exist before but now exists is called arising; that which causes temporary endurance is called abiding; transformation is called decay; destruction is called impermanence: these are the four characteristics of conditioned phenomena. That which expresses self-nature is called the collection of names; that which completes the expression of meaning is called the collection of phrases; that upon which these two rely is called the collection of syllables. Such are the fourteen phenomena. Furthermore, under the meaning subsumed herein, destroying the harmonious Saṃgha is called disharmony. The fruit of karma created matures for oneself, just like an unpaid debt that is never rendered futile: entities of this kind also belong to the formations not associated with mind. The Sarvāstivādins hold that form, mind, and mental factors each have distinct real entities. The Sautrāntikas state that these are designations for states among those three phenomena. Excluding feeling and conception, the forty-six mental concomitants and the non-associated phenomena are named the aggregate of formations.

As for unconditioned phenomena, they should be understood below.

Such form phenomena are named the ten elements: excluding unmanifest form, they are the ten beginning with the eye. Mind phenomena are seven elements: the six consciousnesses and the mental faculty element. When spoken of as bases, those seven phenomena are subsumed under the single mental base. Mental concomitants, non-associated phenomena, unconditioned phenomena, and unmanifest form are collectively named the Dharma element, and also named the Dharma base. As explained above, these are the knowable five phenomena, five aggregates, twelve bases, and eighteen elements.