俱舍論記 7.104

7.104

「威儀路等至十二處境」者，別明三無記所緣境。異熟生心能緣十二處，此即可知，故不別顯。威儀路、工巧處、通果三無記心，皆以色、香、味、觸為所緣境。工巧處等，等取通果心。此二無記亦緣於聲，有語工巧故。工巧心緣聲，化人發語故。通果心緣聲，聲非威儀故，威儀心不緣。如是三心，唯是意識。威儀路、工巧處加行，不但意識，亦通四識、五識。夫通果心有二：一五識中通果，即天眼、天耳通。二意識通果，即變化心及發業通果心。此中且據第二通果心，故言唯是意識；若據二通，亦在五識。問：如何得知二通名通果心？答：如婆沙九十五云「此中五識相應慧有三：一善、二染、三無覆無記。善者謂唯生得善。染污者謂唯修所斷貪、嗔、癡相應。無覆無記者謂異熟生，亦有少分威儀路、工巧處及通果心俱生（已上論文）。」若威儀路心唯意識者，據起威儀心說。若威儀路加行，不但在意亦通四識，緣四境故。以聲非威儀，故不緣聲。故一百二十六云「眼、鼻、舌、身四識，是威儀路加行，非起威儀路。意識是威儀路加行，亦是起威儀路（已上論文）。」若工巧處心唯意識者，據起工巧處心說。若工巧處加行，不但在意識亦通五識，緣五境故。故《婆沙》云「眼等五識是工巧處加行，非起工巧處。意識是工巧處加行，亦起工巧處（已上論文）。」若通果心加行，唯是定心意識，不通五識，故論不說。有餘師說：有二無記所引意識，是彼威儀、工巧類故，能具足緣十二處境。《婆沙》亦有此說。泛明諸威儀路心，略有三種：一起威儀路心，唯是意識。二緣威儀路心，通四識及意識。三似威儀路心，即通六識，如泛爾緣外色、聲等。若言威儀路心唯意識者，據起威儀路心說。若威儀加行，不但意識亦通四識者，據緣威儀路心說。若言威儀路心通緣十二處者，據似威儀路心說。泛明工巧處，略有三種：一起工巧處心，唯意識。二緣工巧處心，通五識及意識。三似工巧處心，亦通六識，如泛爾緣外色、聲等。若言工巧處心唯意識者，據起工巧處心說。若言工巧加行不但意識亦通五識者，據緣工巧處心說。若言工巧處心通緣十二處者，據似工巧處心說。問：云何名威儀路心？解云：行、住、坐、臥名威儀，以長、短等表色為性。路以色、香、味、觸為體，是威儀所依名路。威儀之路，依主釋也。威儀路之心名威儀路心，依主釋也。若作此解，眼識是威儀路加行緣威儀，緣威儀路少分。鼻、舌、身三識是威儀路加行，各緣威儀路少分，名威儀路心。意識是威儀路加行及緣威儀，緣威儀路能起威儀路，名威儀路心。又解：路即威儀名威儀路，持業釋。以色、香、味、觸為體。故《婆沙》云「威儀路者，謂色、香、味、觸四處為體（已上論文）。」以四威儀不離四境故，以四境為體，心所依託名路。若作此解，四識各緣威儀路少分，名威儀路心。餘如前解。問：云何名工巧處心？解云：工巧處有二，一身工巧處、二語工巧處。身工巧處者，刻鏤等名身工巧，以色業為體，處以色、香、味、觸為體。語工巧處者，歌詠等名語工巧，以聲為體，處以五境為體。是工巧所依託處，名工巧處。工巧之處，依主釋也。工巧處之心，名工巧處心，依主釋也。若作此解，眼識此是身工巧處加行，緣身工巧、緣工巧處少分，名工巧處心。鼻、舌、身、識是身工巧處加行，各緣身工巧處少分，名工巧處心。耳識是語工巧處加行，緣語工巧、緣語工巧處少分，名工巧處心。眼等四識是語工巧處加行，各緣語工巧處少分，名語工巧處心。意識是工巧處加行，能起工巧處、緣工巧處，名工巧處心。又解：處即是工巧，名工巧處，持業釋也。若身工巧處，以四境為體，以身工巧起時不離四境故，以四境為體。若語工巧，以五境為體，以語工巧起時不離五境故，以五境為體。是心所緣託名處。故《婆沙》云「工巧處者，謂色、聲、香、味、觸五境為體。」若作此解，四識、五識各緣工巧處少分，名工巧處心。餘如前釋。

Regarding "The [mind of] deportment and so on ... [take as] objects the twelve āyatanas": this specifically explains the cognitive objects of the three unspecified [minds]. That the mind born of maturation can take the twelve āyatanas as its cognitive objects is easily understood, so it is not specifically treated. The three unspecified minds of deportment, of the arts and crafts, and of the fruition of supernatural faculties all take visible forms, smells, tastes, and tangible objects as their cognitive objects. In "the arts and crafts, etc.", "etc." includes the mind that is the fruition of supernatural faculties. These two unspecified minds also take sounds as objects, because there is vocal craft. The mind of the arts and crafts takes sounds as objects, because a transformed person emits speech. The mind that is the fruition of supernatural faculties takes sounds as objects, but because sound is not bodily deportment, the mind of deportment does not take sound as an object. These three minds are exclusively the mental consciousness. The preliminary application of deportment and the arts and crafts is not only the mental consciousness, but also extends to the four consciousnesses and the five consciousnesses. Now, the mind that is the fruition of supernatural faculties is twofold: first, the fruition of supernatural faculties among the five consciousnesses, which is the divine eye and divine ear faculties; second, the fruition of supernatural faculties in the mental consciousness, which is the transformation mind and the fruition-of-supernatural-faculties mind that initiates action. Here, it is provisionally based on the second mind of fruition of supernatural faculties, hence it says it is exclusively the mental consciousness; if based on the two supernatural faculties, it is also present in the five consciousnesses. Question: How is it known that the two supernatural faculties are called minds of the fruition of supernatural faculties? Answer: As the Vibhāṣā, fascicle 95, says: "Here, the wisdom associated with the five consciousnesses is threefold: first, good; second, defiled; third, non-defiled unspecified. The good is exclusively innate good. The defiled is exclusively associated with greed, anger, and delusion abandoned by cultivation. The non-defiled unspecified is born of maturation, and there is also a minor portion of the minds of deportment, arts and crafts, and fruition of supernatural faculties arising together (end of treatise citation)." If the mind of deportment is exclusively the mental consciousness, this is stated based on the mind that initiates deportment. If it is the preliminary application of deportment, it is not only in the mind, but also extends to the four consciousnesses, because it takes four objects. Because sound is not deportment, it does not take sound as an object. Therefore, [fascicle] 126 states: "The four consciousnesses of the eye, nose, tongue, and body are the preliminary application of deportment, not the initiation of deportment. The mental consciousness is the preliminary application of deportment, and it also initiates deportment (end of treatise citation)." If the mind of the arts and crafts is exclusively the mental consciousness, this is stated based on the mind that initiates the arts and crafts. If it is the preliminary application of the arts and crafts, it is not only in the mental consciousness, but also extends to the five consciousnesses, because it takes five objects. Therefore the Vibhāṣā says: "The five consciousnesses such as the eye are the preliminary application of the arts and crafts, not the initiation of the arts and crafts. The mental consciousness is the preliminary application of the arts and crafts, and it also initiates the arts and crafts (end of treatise citation)." If it is the preliminary application of the fruition-of-supernatural-faculties mind, it is exclusively the meditative mental consciousness and does not extend to the five consciousnesses; hence the treatise does not mention it. Other masters say: There is a mental consciousness induced by the two unspecified minds which, being of the same category as deportment and the arts and crafts, is able to take all twelve āyatanas as objects. The Vibhāṣā also contains this statement. Generally speaking, the minds of deportment are briefly of three kinds: first, the mind that initiates deportment, which is exclusively the mental consciousness; second, the mind that takes deportment as an object, which extends to the four consciousnesses and the mental consciousness; third, the mind that resembles deportment, which extends to the six consciousnesses, as when casually taking external forms, sounds, and so on as objects. If it is said that the mind of deportment is exclusively the mental consciousness, this is said based on the mind that initiates deportment. If it is said that the preliminary application of deportment is not only the mental consciousness but also extends to the four consciousnesses, this is said based on the mind that takes deportment as an object. If it is said that the mind of deportment takes all twelve āyatanas as objects, this is said based on the mind that resembles deportment. Generally speaking, the arts and crafts are briefly of three kinds: first, the mind that initiates the arts and crafts, which is exclusively the mental consciousness; second, the mind that takes the arts and crafts as an object, which extends to the five consciousnesses and the mental consciousness; third, the mind that resembles the arts and crafts, which also extends to the six consciousnesses, as when casually taking external forms, sounds, and so on as objects. If it is said that the mind of the arts and crafts is exclusively the mental consciousness, this is said based on the mind that initiates the arts and crafts. If it is said that the preliminary application of the arts and crafts is not only the mental consciousness but also extends to the five consciousnesses, this is said based on the mind that takes the arts and crafts as an object. If it is said that the mind of the arts and crafts takes all twelve āyatanas as objects, this is said based on the mind that resembles the arts and crafts. Question: What is called the mind of deportment? Explanation: Walking, standing, sitting, and lying down are called deportment; they take bodily informative forms such as long and short as their nature. The "path" takes forms, smells, tastes, and tangibles as its substance; being that on which deportment relies, it is called "path". The "path of deportment" is a tatpuruṣa compound. The mind of the path of deportment is called the "mind of the path of deportment", which is also a tatpuruṣa compound. If explained in this way, the eye consciousness is the preliminary application of the path of deportment and takes deportment as an object, taking a minor portion of the path of deportment as an object. The three consciousnesses of the nose, tongue, and body are the preliminary application of the path of deportment, each taking a minor portion of the path of deportment as an object, and are called the mind of the path of deportment. The mental consciousness is the preliminary application of the path of deportment, takes deportment as an object, and, taking the path of deportment as an object, can initiate the path of deportment; it is called the mind of the path of deportment. Another explanation: The path is itself deportment, hence it is called the "path of deportment", which is a karmadhāraya compound. It takes forms, smells, tastes, and tangibles as its substance. Therefore the Vibhāṣā says: "The path of deportment takes the four āyatanas of forms, smells, tastes, and tangibles as its substance (end of treatise citation)." Because the four deportments are not separate from the four cognitive objects, they take the four cognitive objects as their substance, and that on which the mind relies is called the "path". If explained in this way, the four consciousnesses each take a minor portion of the path of deportment as an object and are called the mind of the path of deportment. The rest is as explained before. Question: What is called the mind of the arts and crafts? Explanation: The arts and crafts are twofold: first, bodily arts and crafts; second, vocal arts and crafts. As for bodily arts and crafts, engraving and the like are called bodily arts and crafts, taking bodily action as their substance; their "basis" takes forms, smells, tastes, and tangibles as its substance. As for vocal arts and crafts, singing and the like are called vocal crafts, taking sound as their substance; their "basis" takes the five cognitive objects as its substance. Being the basis on which the arts and crafts rely, it is called the "basis of the arts and crafts" (śilpasthāna). The basis of the arts and crafts is a tatpuruṣa compound. The mind of the basis of the arts and crafts is called the "mind of the basis of the arts and crafts", which is also a tatpuruṣa compound. If explained in this way, the eye consciousness is the preliminary application of the bodily arts and crafts, taking bodily craft as an object and taking a minor portion of the basis of craft as an object, and is called the mind of the arts and crafts. The consciousnesses of the nose, tongue, and body are the preliminary application of the bodily arts and crafts, each taking a minor portion of the basis of the arts and crafts as an object, and are called the mind of the arts and crafts. The ear consciousness is the preliminary application of the vocal arts and crafts, taking vocal craft as an object and taking a minor portion of the basis of the arts and crafts as an object, and is called the mind of the arts and crafts. The four consciousnesses such as the eye are the preliminary application of vocal arts and crafts, each taking a minor portion of the basis of the arts and crafts as an object, and are called the mind of the vocal arts and crafts. The mental consciousness is the preliminary application of the arts and crafts, able to initiate the arts and crafts and take the arts and crafts as an object, and is called the mind of the arts and crafts. Another explanation: The basis is itself the craft, hence it is called the "basis of craft", which is a karmadhāraya compound. If it is bodily craft, it takes the four cognitive objects as its substance, because when bodily craft arises it is not separate from the four cognitive objects, so it takes the four cognitive objects as its substance. If it is vocal craft, it takes the five cognitive objects as its substance, because when vocal craft arises it is not separate from the five cognitive objects, so it takes the five cognitive objects as its substance. Being that on which the mind relies as an object, it is called "basis". Therefore the Vibhāṣā says: "The arts and crafts take the five objects of forms, sounds, smells, tastes, and tangibles as their substance." If explained in this way, the four consciousnesses and the five consciousnesses each take a minor portion of the arts and crafts as an object, and are called the mind of the arts and crafts. The rest is as explained before.