俱舍論疏 26.89

26.89

On the Śāstra's statement: "Words according to one's own intention […] the intended meaning is not like this": the Western masters generally reject this as failing to grasp the sūtra's meaning. The Nyāyānusāra states: "The intended meanings of these two sūtras are distinct. In this sūtra, it speaks of minds with greed and so forth in order to make known the distinction between defiled and pure categories of mind. That is, in order to truly understand the rationale of the differences between the dark category and the white category of minds, it speaks of minds with greed and minds free from greed. In that [other] sūtra, it speaks of collected minds and distracted minds in order to make known the obstacles to cultivating the bases of supernormal power. For that sūtra states: 'One should examine one's own mind, let it not be too depressed nor too elevated, let it not be inwardly collected nor outwardly distracted.' That is, when that practitioner cultivates the bases of supernormal power, he should examine for himself the obstacles to cultivating the bases of supernormal power: this mind is lazy, this mind is agitated, this mind has lethargy and sleepiness, this [mind] wanders and disperses driven by improper attention toward visible forms and so forth. Since the purposes of the intentions of this sūtra and that sūtra are distinct, one cannot cite that sūtra to negate the explanation of the characteristics in this sūtra. That sūtra only speaks of the mind being excessively collected or distracted inwardly and outwardly at the time of cultivating the bases of supernormal power, not wishing to distinguish the defiled and pure characteristics of mind. What this sūtra states is contrary to that. Although all defiled minds have laziness and so forth, in order to reveal the distinctions among the faults of defilements, depressed minds and so forth are established according to their predominant state, and uplifted minds and so forth are established as their opposite. Therefore, our school's explanation accords with the sūtra and also distinguishes well the distinct characteristics of the various minds." (The commentary says: "This sūtra" means the one explaining the eleven pairs of minds; "that sūtra" is the sūtra cited by the Western masters to challenge the Sarvāstivādins.)