俱舍論疏 22.161

22.161

論「以能棄捨有欲貪故」，答也。《正理論》云「豈不第四亦能治瞋等，則應亦以無瞋等為性。非無此義，然以前三為資糧故，前三唯是無貪性故，此亦自能對治貪故，從顯偏說。」問：聖種何故唯是喜足，非是少欲亦聖種耶？答：《婆沙》一百八十一云「少欲於未來處未得事，轉喜足，於現在處已得事轉。不取現在一迦履沙鉢拏為難，非於未來轉輪王位以喜足難故立為聖種（述曰：鉢拏此云錢，一迦履沙當十六貝珠，八十貝珠當一鉢拏，十六鉢拏名迦履沙鉢拏。《雜心論》翻迦履沙鉢拏為一錢，謬也）」。《正理》答云「以少欲者，容於衣等物有希求故。謂有意樂性下劣者，於未得境不敢多求，設已得多，容求不歇。見喜足者，少有所得尚不更求，況復多得。故唯喜足建立聖種。或為遮止苦行者欲，不說少欲以為聖種。非彼外道心有勝欲，恒有劣欲重相續故。或隨所得生歡喜心不更希求，名為喜足，斷樂欲樂此為最勝。欲界有情多樂欲樂，此樂欲樂違出家心，於離惑中令心闇鈍，能障梵行、靜慮現前，為過最深。喜足能治，故唯喜足建立聖種。非於未得多衣等中，起希求時心生歡喜，何況於少。是故少欲於能對治樂欲樂中，非最勝故不立聖種。問：緣衣服等所生喜足，如何可說是無漏耶？答：誰言如是喜足是無漏？若爾聖種寧皆通無漏，由彼增上所生聖道彼所引故，從彼為名，故言聖種皆通無漏。不作是言：緣衣服等所有喜足皆通無漏。少欲無漏，准此應釋（述曰：名聖道為喜足等者，以喜足等所引生故。上界具四，應准此釋）。」

On the Śāstra's statement: "Because it is able to cast away desire-greed for existence": The answer. The Nyāyānusāra says: "Would the fourth not also counter hatred and the like, and thus should it not also take non-hatred and so on as its nature? It is not that this meaning is absent; however, because the first three serve as provisions, because the first three are of the nature of non-greed alone, and because this [fourth] can also itself counter greed, it is specifically stated in terms of what is prominent." Question: Why is the noble lineage solely contentment, and is few desires not also a noble lineage? Answer: The Vibhāṣā, fascicle 181, says: "Few desires operates regarding things not yet obtained in the future, whereas contentment operates regarding things already obtained in the present. It is difficult not to take a single kārṣāpaṇa in the present, while it is not [so difficult] regarding the future station of a wheel-turning king (cakravartin); because contentment is difficult, it is established as a noble lineage. (The commentary says: paṇa here means coin; one karṣa equals sixteen cowries; eighty cowries equal one paṇa; sixteen paṇas are called a kārṣāpaṇa. The Saṃyuktābhidharmahṛdaya translates kārṣāpaṇa as 'one coin', which is mistaken)." The Nyāyānusāra answers, saying: "Because one of few desires may still have longing for things such as robes. That is, one whose intentional disposition is base does not dare to seek much regarding unobtained objects; yet supposing they have already obtained much, they may seek without ceasing. One sees that one of contentment, upon obtaining just a little, does not seek any further, how much less when obtaining much! Therefore, solely contentment is established as a noble lineage. Alternatively, to preclude the desires of ascetics, few desires is not said to be a noble lineage; for it is not that those non-Buddhists have superior desires in their minds, but rather that base desires perpetually continue in strong succession. Alternatively, giving rise to a joyful mind according to whatever has been obtained without seeking any further is called contentment; this is supreme in cutting off the pleasure of sensual desires. Sentient beings in the desire realm mostly delight in the pleasure of sensual desires; this delight in sensual desires opposes the renouncing mind, makes the mind dull in abandoning afflictions, and can obstruct the manifestation of celibacy (brahmacarya) and meditative absorption (dhyāna), being the gravest fault. Contentment is able to counter it; therefore, solely contentment is established as a noble lineage. It is not that when longing arises for unobtained fine robes and so forth, joy arises in the mind, how much less for little! Therefore, because few desires is not supreme in countering the delight in sensual desires, it is not established as a noble lineage. Question: How can contentment generated with reference to robes and so forth be said to be untainted (anāsrava)? Answer: Who says that such contentment is untainted? If so, how can the noble lineages all be said to be untainted? Because the noble path generated through their predominance is induced by them, taking its name from them, it is said that the noble lineages are all untainted. It is not stated that all contentment with reference to robes and so forth is untainted. Untainted few desires should be explained by analogy with this. (The commentary says: The noble path is named contentment and so forth because it is induced and generated by contentment and so forth. That the higher realms possess all four should be explained by analogy with this)."