俱舍論頌疏論本 10.53

10.53

釋曰：此意近行三界所繫，故唯有漏，不通無漏。論云：「誰成就幾意近行耶？謂生欲界，若未獲得色界善心，成欲一切，初、二定八，三、四定四，無色界一。所成上界皆不緣下，唯染污故（解云：欲界有情成三界染故，雖未得上界善心，而成彼地染污近行也）。」論云：「若已獲得色界善心，未離欲貪，成欲一切。初靜慮十，唯成四喜染，不緣下香味境故。捨具成六，未至定中善心得緣香味境故。餘隨此理，如應當知。」解云：未離欲貪，顯未得根本也。言獲得彼善，唯近分也。然近分地唯捨無喜，既得善捨，故捨有六，善緣下也。未得根本，成彼染喜，故唯有四，染不緣下也。又論云：「若生色界，唯成欲界一捨法近行，謂通果心俱。」解云：以通果心唯捨相應也。此上所論十八近行皆通有漏，是婆娑宗。然依經部，於有漏中唯取雜染，名為近行，於愛門立喜近行，或於憎門立憂近行，或於不擇捨門立捨近行，以雜染故，所以近行名耽嗜依，是染喜，憂，捨也。為治染故，立出離依，即善喜、憂、捨也。故論云：「即喜等為三十六師句，謂為耽嗜依、出離依別，此句差別大師說故。耽嗜依者，謂諸染受。出離依者，謂諸善受。」解云：染、善相對，各有十八，成三十六句。

Explanation: Because these mental preoccupations (manovicāra) are bound to the three realms, they are exclusively contaminated (sāsrava) and do not extend to the uncontaminated (anāsrava). The Śāstra states: "Who accomplishes how many mental preoccupations? One born in the desire realm, if not yet having attained a wholesome mind of the form realm, accomplishes all [eighteen] of the desire realm; eight of the first and second dhyānas; four of the third and fourth dhyānas; and one of the formless realm. Those of the higher realms accomplished do not have the lower as their object, because they are exclusively defiled (Commentary: Sentient beings of the desire realm accomplish defilements of the three realms; thus, although they have not yet attained wholesome minds of the higher realms, they accomplish the defiled preoccupations of those stages)." The Śāstra states: "If one has already attained a wholesome mind of the form realm but has not yet abandoned desire-realm craving, one accomplishes all of the desire realm. Of the first dhyāna, one accomplishes ten: only the four joyful ones [as defiled] are accomplished, because defilement does not take the lower objects of smell and taste; equanimity is fully accomplished as six, because a wholesome mind in the threshold concentration (anāgamya) is capable of taking smell and taste as objects. The rest should be understood accordingly following this principle." Commentary: 'Not having abandoned desire-realm craving' indicates not yet having attained the fundamental [dhyāna]. Stating that one 'has attained that wholesome [mind]' refers only to the threshold concentration. But in the threshold stage, there is only equanimity and no joy; since one has attained wholesome equanimity, equanimity comprises six, as the wholesome takes the lower as object. Not having attained the fundamental, one accomplishes its defiled joy; therefore there are only four, because defilement does not take the lower as object. Furthermore, the Śāstra states: "If born in the form realm, one accomplishes only one mental preoccupation of equanimity with respect to the desire realm, namely, that associated with the mind of supernatural transformation (abhijñā-phala)." Commentary: This is because the mind of supernatural transformation is associated only with equanimity. That all eighteen preoccupations discussed above extend to the contaminated is the Vaibhāṣika tenet. However, according to the Sautrāntikas, among the contaminated they only take defilement to be named mental preoccupation: on the side of affection, they establish the preoccupation of joy; or on the side of aversion, they establish the preoccupation of grief; or on the side of non-deliberative neglect, they establish the preoccupation of equanimity. Because they are defilements, mental preoccupations are termed 'bases of indulgence' (geha-sita)—that is, defiled joy, grief, and equanimity. In order to remedy defilement, they establish the 'bases of renunciation' (naiṣkramya-sita)—namely, wholesome joy, grief, and equanimity. Therefore the Śāstra states: "Joy and the rest make up thirty-six teacher-phrases, differentiated by being bases of indulgence and bases of renunciation; because these diverse phrases were spoken by the Great Teacher. The bases of indulgence are the defiled feelings; the bases of renunciation are the wholesome feelings." Commentary: Contrasting defiled and wholesome, each has eighteen, forming thirty-six phrases.