俱舍論頌疏論本 10.39

10.39

釋曰：此復成十八，由意近行異者，此前心受由意近行異，復分成十八。應知此復聲顯乘前起後，意近行異。有十八者，謂心受中有喜、憂、捨，緣六境起，各六近行，故成十八。且喜緣六境有六喜近行，憂緣六境有六憂近行，捨緣六境有六捨近行。問：「若由自性，應但有三，喜、憂、捨三自性異故。若由相應，應唯有一，一切皆與意相應故。若由所緣，應但有六，色等六境為所緣故。」答：「此成十八具足由三，由自性、相應、所緣三義乃成十八也。於中十五名不雜緣，謂色等五，十五近行境各別故，名不雜緣。三法近行皆通二種，法且有二：一者別法，謂五境外所餘法也；二者通法，所謂五境，或二二合緣，乃至五五合緣，以雜緣故。此之五境亦名為法，喜、憂、捨三若緣別法，名不雜緣。緣別法時，兼緣色等，或唯合緣色等五境，名為雜緣。故法近行通二種也。」問：「此意近行名為因何義？」答：「傳說喜等，意為近緣，於諸境中數遊行故。有說喜等能為近緣，令意於境數遊行故。身受不名意近行者，良謂身受有二種依：一依五根、二依意根，非唯依意故不名近，由無分別故亦非行。第三禪樂唯依意根，亦有分別。非近行者，謂欲界意識無樂根故，緣初欲界無樂近行，故上界樂亦不立也。又於意地有喜有憂，以相對故，各立近行。第三靜慮雖有意樂而無意苦，無所對故，不立近行。」

Explanation: regarding "these further become eighteen, through the differences of mental explorations": these aforementioned mental feelings, through the differences of mental explorations (manovicāra), are further divided into eighteen. It should be known that the word "further" indicates taking up what preceded to initiate what follows. That there are eighteen differences of mental exploration means: within mental feeling there are joy, grief, and equanimity; arising with reference to the six intentional objects, there are six explorations each, thus making eighteen. Specifically, joy with reference to the six objects has six explorations of joy; grief with reference to the six objects has six explorations of grief; equanimity with reference to the six objects has six explorations of equanimity. Question: "If by intrinsic nature, there should be only three, because the three intrinsic natures of joy, grief, and equanimity are distinct. If by association, there should be only one, because all are associated with the mind. If by intentional object, there should be only six, because the six objects such as form are the objects." Answer: "These becoming eighteen fully depends on all three: through the three meanings of intrinsic nature, association, and intentional object, they become eighteen. Among them, fifteen are called 'unmixed objects'—meaning that for the five such as form, the fifteen explorations have distinct objects respectively, hence they are called unmixed objects. The three explorations of mental phenomena (dharmas) both encompass two kinds. Dharmas comprise two kinds: first, distinct dharmas, meaning the remaining dharmas outside the five objects; second, common dharmas, meaning the five objects cognized together in pairs, up to all five cognized together, being mixed objects. These five objects are also called dharmas. When the three of joy, grief, and equanimity cognize distinct dharmas, they are called unmixed objects. When cognizing distinct dharmas while concurrently cognizing form and so forth, or exclusively cognizing the five objects such as form combined, they are called mixed objects. Therefore the explorations of mental phenomena encompass both kinds." Question: "By what meaning are these called 'mental explorations'?" Answer: "Tradition says: joy and so forth take the mind as their close condition, frequently roving among the objects. Some say: joy and so forth can serve as close conditions causing the mind to frequently rove among the objects. Bodily feeling is not called mental exploration precisely because bodily feeling has two kinds of supports: first, relying on the five faculties; second, relying on the mental faculty. Not relying solely on the mind, it is not called 'close' (mano-upavicāra); and being without conceptual differentiation, it is also not an 'exploration'. The pleasure of the third dhyāna relies solely on the mental faculty and also has conceptual differentiation; why is it not an exploration? Because the mental consciousness of the desire realm lacks the faculty of pleasure, and cognizing the desire realm originally lacks an exploration of pleasure; therefore pleasure of the higher realms is also not established as such. Furthermore, on the mental ground there are joy and grief, and being mutually opposed, each establishes explorations. Although the third dhyāna has mental pleasure, it lacks mental suffering; having no opposite counterpart, it does not establish an exploration."