俱舍論頌疏論本 20.42

20.42

論云：「如是了知十六種法為十六識所緣境已，今應廣辨何事、何隨眠隨增？若別疏條，恐文煩廣，故我於此略示方隅。且有問言：『所繫事內樂根有幾隨眠隨增？』應觀樂根總有七種，謂欲界一，即修所斷（樂在五識，故唯修斷），色界五部（色有意樂，故通五部），無漏第七（謂第三禪無漏樂也），無漏樂根非諸隨眠之所隨增，如前已說。七中前六（謂欲界一、色界五也）隨其所應，欲修所斷，及諸遍行。色界一切隨眠隨增（欲界修斷緣自部樂及苦、集遍行，隨眠能緣修斷樂。色界樂根既通五部，故一切識皆緣樂根。言一切者，五部惑也）。若有問言：『緣樂根識復有幾種隨眠隨增（前約樂根，此約樂根上識也）？』應觀此識總有十二，謂欲界四，除見滅斷（解云：欲界見苦、見集遍行及修所斷能緣樂根，欲界道諦邪見、疑、無明能緣無漏樂也。滅諦體非樂根，故滅諦所斷，不緣樂也）。色界五部、無色界二，即見道諦及修所斷（無色道諦邪見、疑、無明緣下第三禪，無漏樂故。無色道諦所斷，有緣樂識也。無色修所斷生得加行善，通緣九地類智品道，故彼修斷得有緣下第三禪無漏樂根識也）。無漏第十二皆能緣樂根（此上明緣樂識，總計有十二也，謂欲界有四、色界有五，足前成九。無色界有二，足前成十一。更加無漏識，故成十二也）。此隨所應欲界有四部，色界有為緣無色界二部，及諸遍行隨眠隨增（解云：此文正明緣樂識上隨眠隨增也。欲界有四部，除見滅斷也。色界有為緣者，取五部下緣有為惑，除滅諦下邪見、疑、無明，彼緣無為也。緣滅諦邪見等，非是緣樂根識，故須除也。無色二部謂道諦斷及修所斷，謂道諦下邪見、疑、無明是緣樂識，此下貪、瞋、癡等緣邪見等起，故道諦下貪等名樂根識上隨眠隨增也。無色修所斷識既緣樂根，故修所斷煩惱於緣樂識上隨眠隨增也。及諸遍行者，即無色界苦集下遍行隨眠，緣彼道諦所斷及修所斷樂根識也）。若復有問言：『緣緣樂根識復有幾種隨眠隨增（解云：此問緣樂根識上隨眠隨增也）？』應觀此識總有十四，於前十二更加二種，即無色界見苦集斷（取遍行也），如是十四識能緣緣樂根（能緣緣樂上識），此隨所應欲、色如上。無色四部除見滅斷隨眠隨增（此正明隨增。上來具註論文，欲令尋論者易曉其義，是故敘之矣）。」

The treatise says: 'Having thus understood the sixteen kinds of phenomena as the objective domains of the sixteen consciousnesses, we should now analyze in detail: on which entity do which latent defilements increase? If we were to explain each item separately, it is feared the text would be excessively elaborate; therefore, I shall merely provide a brief outline here. First, if someone asks: "On the entity to which it is bound, on the pleasure faculty, how many latent defilements increase?" One should observe that there are seven kinds of pleasure faculty in total: namely, one in the desire realm, which is abandoned by cultivation (since pleasure resides in the five consciousnesses, it is only abandoned by cultivation); five categories in the form realm (since the form realm possesses mental pleasure, it extends across all five categories); and the seventh, which is uncontaminated (meaning the uncontaminated pleasure of the third dhyāna). The uncontaminated pleasure faculty is not something on which latent defilements increase, as was already stated above. Among the seven, in accordance with what is appropriate, on the first six (namely, the one of the desire realm and the five of the form realm), what is abandoned by cultivation in the desire realm and all universal [latent defilements increase], and all latent defilements of the form realm increase. (What is abandoned by cultivation in the desire realm takes the pleasure of its own category as an object, and the universal latent defilements of suffering and origin can take the pleasure abandoned by cultivation as an object. Since the pleasure faculty of the form realm extends to all five categories, all consciousnesses take the pleasure faculty as an object. Saying "all" refers to the defilements of all five categories.) If someone asks: "On the consciousness that takes the pleasure faculty as an object, how many latent defilements increase? (The previous was regarding the pleasure faculty; this is regarding the consciousness directed toward the pleasure faculty)" One should observe that this consciousness has twelve kinds in total: namely, four in the desire realm, excluding what is abandoned by seeing cessation (Commentary says: the universal [defilements] of seeing suffering and seeing origin in the desire realm, as well as what is abandoned by cultivation, can take the pleasure faculty as an object; wrong view, doubt, and ignorance regarding the truth of the path in the desire realm can take uncontaminated pleasure as an object. The essence of the truth of cessation is not the pleasure faculty, so what is abandoned by [seeing] the truth of cessation does not take pleasure as an object); five categories in the form realm; and two in the formless realm, namely, [what are abandoned by] seeing the truth of the path and by cultivation. (Wrong view, doubt, and ignorance regarding the path in the formless realm take the uncontaminated pleasure of the lower third dhyāna as an object, so among what is abandoned by seeing the truth of the path in the formless realm, there is a consciousness taking pleasure as an object. The innately acquired and cultivated wholesome states abandoned by cultivation in the formless realm generally take the path of the category of subsequent knowledge of the nine stages as an object, so among what is abandoned by cultivation there, there can be a consciousness taking the uncontaminated pleasure faculty of the lower third dhyāna as an object.) The twelfth, the uncontaminated [consciousness], can also take the pleasure faculty as an object. (The above clarifies the consciousnesses that take pleasure as an object, amounting to twelve in total: four in the desire realm and five in the form realm make nine; two in the formless realm make eleven; adding uncontaminated consciousness makes twelve.) In accordance with what is appropriate, on this [consciousness], four categories of the desire realm, those of the form realm taking conditioned things as objects, two categories of the formless realm, and all universal latent defilements increase. (Commentary says: this text directly explains the increase of latent defilements on the consciousness taking pleasure as an object. The desire realm has four categories, excluding what is abandoned by seeing cessation. "Those of the form realm taking conditioned things as objects" takes the defilements taking conditioned things as objects under the five categories, excluding wrong view, doubt, and ignorance under the truth of cessation, which take unconditioned things as objects. Wrong view, etc., taking the truth of cessation as an object are not consciousnesses taking the pleasure faculty as an object, so they must be excluded. The two categories of the formless realm refer to what are abandoned by the truth of the path and by cultivation: wrong view, doubt, and ignorance under the truth of the path are consciousnesses taking pleasure as an object, and greed, hostility, delusion, etc., beneath them arise taking wrong view, etc., as objects; hence greed, etc., under the truth of the path are called latent defilements increasing on the consciousness taking the pleasure faculty as an object. Since the consciousness abandoned by cultivation in the formless realm takes the pleasure faculty as an object, the afflictions abandoned by cultivation increase as latent defilements on the consciousness taking pleasure as an object. "And all universal" refers to the universal latent defilements under suffering and origin of the formless realm taking that consciousness of the pleasure faculty abandoned by the truth of the path and by cultivation as an object.) If someone further asks: "On the consciousness taking as an object the consciousness that takes the pleasure faculty as an object, how many latent defilements increase? (Commentary says: this asks about the increase of latent defilements on the consciousness taking the consciousness of the pleasure faculty as an object)" One should observe that this consciousness has fourteen kinds in total: adding two kinds to the preceding twelve, namely, what are abandoned by seeing suffering and origin in the formless realm (taking the universal ones). These fourteen consciousnesses can take the consciousness of the pleasure faculty as an object (can take the consciousness directed toward the pleasure faculty as an object). In accordance with what is appropriate, the desire and form realms are as above; in the formless realm, four categories excluding what is abandoned by seeing cessation increase as latent defilements. (This directly explains the increase. The text of the treatise is annotated in full above to make its meaning easy to understand for those consulting the treatise, which is why it is narrated here.)'