俱舍論頌疏論本 21
English (machine translation) 21
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21.1
From here is the second section, clarifying the six portals of the fetters (saṃyojana) and so forth, which is divided into two: first, directly clarifying the fetters and so forth; second, analyses under various categories.
21.2
With respect to directly clarifying the fetters and so forth, it is divided into two: first, clarifying the five portals of the fetters and so forth; second, clarifying the six impurities (mala).
21.3
With respect to clarifying the five portals of the fetters and so forth, it is divided into two: first, presenting the outline; second, explaining them separately.
21.4
First, as for presenting the outline, the treatise states: "Having thus distinguished the latent defilements and entanglements, which the World-Honoured One taught as effluents, floods, and so forth, are there only that many, or are there yet others?" The verse says:
21.5
"Through distinctions such as fetters,
They are further spoken of as being of five kinds."
21.6
The commentary explains: Apart from the effluents and so forth, through the distinctions of the fetters and so forth, there are further five kinds: first, fetters (saṃyojana); second, bonds (bandhana); third, latent defilements (anuśaya); fourth, secondary afflictions (upakleśa); fifth, entanglements (paryavasthāna).
21.7
From here is the second part, explaining them separately, which is divided into five: first, explaining the fetters; second, explaining the bonds; third, explaining the latent defilements; fourth, explaining the secondary afflictions; fifth, explaining the entanglements.
21.8
With respect to clarifying the fetters, it is divided into three: first, clarifying the nine fetters; second, clarifying the five lower-tier fetters (pañca-avarabhāgīya-saṃyojana); third, clarifying the five upper-tier fetters (pañca-ūrdhvabhāgīya-saṃyojana).
21.9
First of all, what are the nine fetters? The verse says:
21.10
"Because the nine entities and graspings are equal,
Views and graspings are established as two fetters;
Because these two are solely unwholesome
And arise autonomously,
Among the entanglements only jealousy and stinginess
Are established as two fetters;
Or because these two operate frequently,
Cause baseness and poverty,
Universally display secondary afflictions,
And trouble the two assemblies."
21.11
The commentary explains: The nine fetters are: first, the fetter of attachment; second, the fetter of hostility; third, the fetter of pride; fourth, the fetter of ignorance; fifth, the fetter of views, which refers to the three views; sixth, the fetter of grasping, which refers to the two graspings; seventh, the fetter of doubt; eighth, the fetter of jealousy; ninth, the fetter of stinginess. Among them, hostility, jealousy, and stinginess are bound exclusively to the desire realm, while the rest pervade the three realms. Question: "For what reason are the three views called the fetter of views, and the two graspings called the fetter of grasping?" Answer: The verse says "Because the nine entities and graspings are equal," meaning that the three views and the two graspings are equal first in entities, and second in grasping. As for being equal in entities: "entity" means substance; the three views have eighteen entities, and the two graspings also have eighteen entities, hence they are called "equal in entities." As for the eighteen of views: under suffering there are the two views of identity and extremes, and under each of the four truths there is false view, amounting together to six views; there being six in each of the three realms, they thus make eighteen. As for the eighteen of grasping: under suffering there are two graspings; under origination and cessation there is one grasping each, namely grasping at views alone; under the path there are also two graspings; thus they make six graspings; there being six in each of the three realms, they are therefore called eighteen. As for being equal in grasping: the three views and so forth are that which is grasped, and the two graspings and so forth are that which grasps; hence they are called "equal in grasping." That is, by grasping at rules and observances, one adheres to the view of identity and so forth as being capable of purification; or, when grasping at views arises, one adheres to the view of identity and so forth as being superior. Therefore, the view of identity and so forth are called that which is grasped, while grasping at rules and observances and grasping at views are called that which grasps.
21.12
"Because the two are exclusively unwholesome, and because they arise independently": this means envy and avarice are exclusively unwholesome in nature. Furthermore, envy and avarice arise solely independently; they do not follow along with others, but arise solely by their own force, and are therefore called "arising independently." Because these two aspects are prominent, they are separately established as fetters (saṃyojana) among the entanglements (paryavasthāna). This explanation is unreasonable. The master of the treatise [Vasubandhu] refutes it, saying: "If the entanglements were only eight, this explanation might be acceptable. But since ten entanglements are admitted, this explanation is unreasonable, because wrath (krodha) and hypocrisy (mrakṣa) also possess both aspects, and therefore they too should be established as fetters." For this reason, one should say that the faults of envy and avarice are especially grave: first, because they operate frequently, meaning that envy and avarice operate frequently; second, because they are causes of base status and poverty, envy being the cause of base status and avarice the cause of poverty; third, because they comprehensively manifest the secondary defilements (upakleśa), meaning that they comprehensively manifest the secondary defilements of joy and sorrow—envy, being associated with grief (daurmanasya), comprehensively manifests the sorrowful secondary defilements, while avarice, being associated with joy (saumanasya), comprehensively manifests the joyful secondary defilements; fourth, because they disturb both divisions of the renunciant and the householder, meaning renunciants are disturbed by envy and avarice regarding doctrinal teachings, while householders are disturbed by envy and avarice regarding material wealth; fifth, or because they disturb the devas and the asuras, meaning Indra the king of the devas possesses the flavor of ambrosia and the asuras possess female beauty, so the devas are avaricious regarding the flavor and envious of the beauty, while the asuras are avaricious regarding the beauty and envious of the flavor, whereupon they stir up conflict and strife; sixth, or because they disturb the two superior destinies of humans and devas; seventh, or because they disturb other factions and one's own faction—"faction" means group—meaning avarice disturbs one's own group and envy disturbs other factions. Due to the seven reasons above, among the ten entanglements only these two are established as fetters. When the verse says, "Because they disturb two divisions," one should know this subsumes the latter four types of two divisions.
21.13
From here, the second part explains the five lower-tier fetters (avarabhāgīya-saṃyojana). The treatise says: "In other places, the Buddha, relying on distinct categories, used the term 'fetter' to speak of five kinds." The verse says:
21.14
"Furthermore, five accord with the lower tier:
Due to two, one does not transcend desire;
Due to three, one returns below again.
Because of subsuming gateways and roots, there are three;
Or because of not wishing to set forth, straying from the path, and doubting the path,
Which can obstruct setting forth toward liberation,
He spoke of abandoning only three."
21.15
Explanation: "Furthermore, five accord with the lower tier": 1. identity view (satkāyadṛṣṭi); 2. adherence to rules and rituals (śīlavrataparāmarśa); 3. doubt (vicikitsā); 4. desire-greed (kāmarāga); 5. hostility (pratigha). Question: "For what reason are these five called 'according with the lower tier'?" Answer: "'Lower' refers to the desire realm. Because these five accord with and foster the realm of the lower tier, they are called 'according with the lower tier.'"
21.16
"Due to two, one does not transcend desire; due to three, one returns below again": this directly explains according with the lower tier. Due to the two—greed and hostility—one does not transcend the desire realm. Even if one were able to transcend it and be born above in the peak of existence (bhavāgra), due to the three—identity view and the others—one is born again in the desire realm. Therefore, it is said that greed and hostility are like prison guards, while the three, identity view and the others, are like patrol officers; hence these five are called 'according with the lower tier.' Some say that 'the lower tier' refers to lower sentient beings, namely ordinary worldlings (pṛthagjana), and takes the lower realm, namely the desire realm. The former three can obstruct transcending lower sentient beings, and the latter two can cause one not to transcend the desire realm; hence all five obtain the name 'according with the lower tier.' Question: "Since stream-enterers abandon six defilements, why does the sūtra say that they abandon three fetters?" Answer: "Here there are two masters. The first explanation: the verse says, 'Because of subsuming gateways and roots, there are three.' 'Subsuming gateways' means that identity view is in one gateway, namely the gateway of suffering; adherence to rules and rituals is in two gateways, namely the gateways of suffering and the path; doubt pervades four gateways, namely the gateways of the four truths. In speaking of abandoning three kinds, because those three gateways are subsumed, having spoken of abandoning three, one has spoken of abandoning six. 'Subsuming roots' means that extreme view operates in dependence on identity view, adherence to views operates in dependence on adherence to rules and rituals, and wrong view operates in dependence on doubt; therefore, in speaking of abandoning three kinds, those three roots are subsumed; hence having spoken of abandoning three, one has spoken of abandoning six."
21.17
"Or because of not wishing to set forth" and so on is the second explanation. The word "or" shows an explanation by other masters. In general, when setting forth to another place, there are three kinds of obstacles: 1. not wishing to set forth; 2. straying from the right path because of relying on a false path; 3. doubting the right path. For one who sets forth toward liberation, there are also three obstacles: 1. not wishing to set forth, meaning that due to identity view one grasps at self and what belongs to self, fears liberation, and does not wish to set forth; 2. straying from the right path, meaning that due to adherence to rules and rituals one grasps at what is not the path, and thereby strays from the right path; 3. doubting the path, meaning that due to doubt one hesitates about the path. The Buddha, to show that a stream-enterer has permanently abandoned these obstacles to setting forth toward liberation, spoke of abandoning three.
21.18
From here, the third part explains the five upper-tier fetters (ūrdhvabhāgīya-saṃyojana). The treatise says: "In other sūtras, just as with those according with the lower tier, the Buddha spoke of those according with the upper tier as also having five kinds." The verse says:
21.19
"Those according with the upper tier are also five:
The two greeds of form and the formless,
Restlessness, conceit, and ignorance,
Because they cause one not to transcend the upper."
21.20
Explanation: Those according with the upper tier are five: 1. greed of the form realm; 2. greed of the formless realm; 3. restlessness of form and the formless; 4. conceit of form and the formless; 5. ignorance of form and the formless. Because of these five kinds, sentient beings are caused not to transcend the upper realms, and so they are called fetters according with the upper tier. Because greed's fault is so grave, it is treated separately for the two realms.
21.21
From here, the second part explains the three bonds (bandhana). The treatise says: "The fetters have already been explained; what are the bonds?" The verse says:
21.22
"The bonds are three, due to the three feelings."
21.23
Explanation: The bonds are of three kinds: 1. the bond of greed (rāga-bandhana); 2. the bond of hostility (pratigha-bandhana); 3. the bond of delusion (moha-bandhana). For what reason are these three called bonds? Because, relying on the three feelings (vedanā), three bonds are established: with pleasant feeling, the bond of greed increases in accordance; with painful feeling, the bond of hostility increases in accordance; with neutral feeling, the bond of delusion increases in accordance; because both through cognitive object and through association, they increase in accordance. Although with neutral feeling greed and hostility also exist, they are not like delusion.
21.24
From here, the third part explains the dormant tendencies (anuśaya). The treatise says: "The bonds have already been analyzed; what are the dormant tendencies?" The verse says:
21.25
"The dormant tendencies were already explained before."
21.26
Explanation: The dormant tendencies are six, up to ninety-eight; they were already explained at the beginning of the chapter.
21.27
From here, the fourth part explains the secondary defilements (upakleśa). The verse says:
21.28
"The secondary defilements are other than these:
Defiled mental factors of the conditioning aggregate."
21.29
Explanation: "The secondary defilements are other than these": outside of these dormant tendencies, other entanglements, stains, and so forth are called secondary defilements. Because they arise following upon root defilements (mūlakleśa), they are called secondary defilements (upakleśa). These secondary defilements are defiled mental factors and are subsumed within the aggregate of conditioning factors (saṃskāraskandha).
21.30
From here, the fifth part explains the entanglements (paryavasthāna). The verse says:
21.31
"The entanglements are eight: shamelessness and non-dread,
Envy and avarice, together with regret and sleep,
As well as restlessness and torpor;
Or ten, adding wrath and hypocrisy.
Shamelessness, avarice, and restlessness
All arise from greed;
Non-dread, sleep, and torpor
Arise from ignorance;
Envy and wrath arise from hostility;
Regret arises from doubt; regarding hypocrisy there is dispute."
21.32
Explanation: The first verse designates the entanglements; the following verse and a half explains their outflow from the roots. "The entanglements are eight" is stated in the Prakaraṇapāda. "Or ten": the masters of the Vibhāṣā say there are ten entanglements: 1. shamelessness (āhrīkya); 2. non-dread (anapatrāpya); 3. envy (īrṣyā); 4. avarice (mātsarya); 5. regret (kaukṛtya); 6. sleep (middha); 7. restlessness (auddhatya); 8. torpor (styāna); 9. wrath (krodha); 10. hypocrisy (mrakṣa). Shamelessness and non-dread were already explained in the chapter on faculties. Envy means causing the mind to be displeased at the prosperous affairs of others. Avarice means being opposed to skillful generosity with material goods or Dharma. Regret is remorse, already explained in the chapter on faculties. Sleep has the nature of causing the mind to become dark and contracted. Although regret and sleep both extend to wholesome and unwholesome, here among the ten entanglements only the defiled are taken. Restlessness and torpor were also already explained in the chapter on faculties. Causing the mind to seethe with anger is called wrath. Concealing one's own faults is called hypocrisy. Shamelessness, avarice, and restlessness are the outflow results of greed. Non-dread, sleep, and torpor are the outflow of ignorance. Envy and wrath are the outflow of hostility. Regret is the outflow of doubt. Regarding hypocrisy, some say it is an outflow of greed, some say an outflow of delusion, some say an outflow of greed and delusion, and some say that hypocrisy in a person of wisdom is an outflow of greed, while hypocrisy in a person without wisdom is an outflow of delusion. The verse says, 'regarding hypocrisy there is dispute' because the three explanations differ, hence it is called a dispute.
21.33
From here, the second major section explains the six stains of defilement (kleśamala). The verse says:
21.34
"The stains of defilement are six: malice,
Harmfulness, resentment, deceit, duplicity, and arrogance.
Duplicity and arrogance arise from greed;
Harmfulness and resentment arise from hostility;
Malice arises from adherence to views;
Deceit arises from the views."
21.35
Explanation: The first two lines explain the six stains; the following four lines explain their outflow from the root defilements: 1. malice (pradāsa); 2. harmfulness (vihimsā); 3. resentment (upanāha); 4. deceit (śāṭhya); 5. duplicity (māyā); 6. arrogance (mada). These arise from defilement and have coarse characteristics of impurity, so they are called stains of defilement. Malice means clinging obstinately to faulty matters, whereby one does not accept admonitions made in accordance with principle. Harmfulness means vexing [others], engaging in beating, scolding, and so forth. Resentment means harboring enmity. Deceit means crookedness of mind. Duplicity means deceiving others. Arrogance was already explained in the chapter on faculties. Duplicity and arrogance are outflows of greed; harmfulness and resentment are outflows of hostility; malice is an outflow of adherence to views; deceit is an outflow of the five views. When the verse says 'the views,' it refers to the five views.
21.36
From here, the second major section provides an analysis by various categories. Within this there are five: 1. analysis by the three abandonments; 2. analysis by the three moral qualities; 3. analysis by the three realms; 4. association with the six consciousnesses; 5. association with the five feelings.
21.37
First, as for the three abandonments: the treatise says: "By what are these stains and entanglements abandoned?" The verse says:
21.38
"Among the entanglements, shamelessness, non-dread, sleep,
Restlessness, and torpor are abandoned by seeing and by cultivation;
The rest, and the stains of defilement,
Because they are independent, are abandoned only by cultivation."
21.39
Explanation: Among the entanglements, shamelessness, non-dread, sleep, torpor, and restlessness: when these five are associated with defilements [abandoned by] seeing, they are abandoned by seeing; when associated with defilements [abandoned by] cultivation, they are abandoned by cultivation. 'The rest' refers to envy, avarice, wrath, hypocrisy, regret, and the six stains of defilement. Because these eleven arise independently, they are abandoned only by cultivation. Not following other defilements, they arise by their own force and are associated solely with ignorance; therefore they are called 'independent.'
21.40
From here, the second part explains the three moral qualities. The treatise says: "Among these secondary defilements, which ones extend to which moral qualities?" The verse says:
21.41
"In desire, three have two; the rest are bad;
In the upper realms, all are indeterminate."
21.42
Explanation: "In desire, three have two": in the desire realm, the three—sleep, torpor, and restlessness—extend to two moral qualities: unwholesome and indeterminate. When associated with identity view and extreme view, they are of an indeterminate nature. "The rest are bad": the remaining secondary defilements are all of an unwholesome nature. "In the upper realms, all are indeterminate": in the upper two realms, all secondary defilements are solely of an indeterminate nature.
21.43
From here, the third part provides an analysis by the three realms. The treatise says: "Among these secondary defilements, which ones are bound to which realm?" The verse says:
21.44
"Deceit and duplicity are in desire and the first dhyāna;
Three are in the three realms; the rest are in desire."
21.45
Explanation: Deceit and duplicity exist only in the desire realm and the first dhyāna, because ministers and subjects depend on each other. "Three are in the three realms": the three refers to torpor, restlessness, and arrogance; all three extend to all three realms. "The rest are in desire": "the rest" means that excluding the aforementioned five, the remaining secondary defilements are bound solely to the desire realm.
21.46
From here, the fourth part explains association with the six consciousnesses. Below, this generally explains regarding root defilements and secondary defilements: in which consciousness and on which level do they arise? The verse says:
21.47
"Those abandoned by seeing, conceit, sleep,
And the independent secondary defilements,
All arise only in the mental sphere;
The rest extend to reliance on the six consciousnesses."
21.48
Explanation: Defilements abandoned by seeing, as well as conceit and sleep abandoned by cultivation, together with the independent secondary defilements—namely the aforementioned five entanglements such as envy and the six stains—these, abandoned by seeing and so forth, arise solely in the mental sphere, because there is no possibility of their arising based on the five consciousness-bodies.
21.49
"The rest extend to reliance on the six consciousnesses": 'the rest' refers to greed, hostility, and ignorance abandoned by cultivation, as well as shamelessness, non-dread, torpor, and restlessness associated with defilements [abandoned by] cultivation, and together with lack of faith, indolence, and negligence among the great defilements—these are named 'the rest.' These remaining defilements and so forth each extend to arising based on the spheres of the six consciousnesses.
21.50
From here [in the] fifth [section], explaining association with the five feelings, there are two parts: first, explaining the association of the primary afflictions; second, explaining the association of the secondary afflictions.
21.51
First, explaining the association of the primary afflictions, the verse says:
21.52
"The afflictions of the desire realm / greed is associated with joy and pleasure; / anger with mental pain and physical pain; ignorance is pervasive; / wrong view with mental pain and joy; / doubt with mental pain; the remaining five with joy; / all are associated with equanimity. / In higher planes each accords with what is fitting, / pervading all feelings of its own consciousnesses."
21.53
Explanation: Among the afflictions of the desire realm, greed is associated with the feeling of joy and the feeling of pleasure, because it operates with a cheerful disposition and pervades the six consciousnesses. Anger is associated with mental pain and physical pain, because it operates with a distressed disposition and pervades the six consciousnesses. As for 'ignorance is pervasive', this means that ignorance is pervasively associated with the four preceding feelings, because it operates with both cheerful and distressed dispositions and pervades the six consciousnesses.
21.54
As for 'wrong view with mental pain and joy', this means that wrong view operates with both cheerful and distressed dispositions, and because it exists only in the mental sphere, it is associated with mental pain and joy. Having previously committed sinful karma and later giving rise to wrong view, it is associated with the feeling of joy because one does not fear retribution; having previously committed wholesome karma and later giving rise to wrong view, it is associated with the feeling of mental pain because one's merit is rendered futile.
21.55
As for 'doubt with mental pain; the remaining five with joy', doubt is associated with the feeling of mental pain, because it operates with a distressed disposition and exists only in the mental sphere. As for 'the remaining five with joy', this refers to the other four views beginning with the view of self-existence, plus pride, making five; these remaining five are associated with joy because they operate with a cheerful disposition and exist only in the mental sphere.
21.56
As for 'all are associated with equanimity', this is stated in terms of common association: all of the above are associated with equanimity, because when the continuities of all anuśayas are severed, one must abide in the feeling of equanimity.
21.57
As for 'In higher planes each accords with what is fitting, / pervading all feelings of its own consciousnesses', this explains that all afflictions of the higher realms, according to what is fitting, pervasively arise together with all consciousnesses of their own plane and are associated with all their feelings. For instance, in the first dhyāna there are four consciousnesses: if an affliction arises from the three consciousnesses beginning with the eye, it is associated with pleasure and equanimity; if an affliction arises in the mental sphere, it is associated with joy and equanimity. From the second dhyāna onward up to the peak of existence, there is only mental consciousness: if an affliction arises in the second dhyāna, it is associated with joy and equanimity; if an affliction arises in the third dhyāna, it is associated with pleasure and equanimity; the afflictions arising from the fourth [dhyāna] onward up to the peak of existence are associated only with equanimity.
21.58
From here [in the] second [part], explaining the association of secondary afflictions with the five feelings, the treatise says: 'Having analyzed the association of afflictions with feelings, now next we should analyze the secondary afflictions.' The verse says:
21.59
"Among the secondary afflictions, jealousy, regret, anger, and enmity, / cruelty, and resentment arise together with mental pain; / avarice is associated with the feeling of joy; / dissimulation, deceit, sleep, and concealment / arise together with both mental pain and joy; / arrogance with joy and pleasure; all [are associated with] equanimity; / the remaining four are pervasively associated."
21.60
Explanation: Among the secondary afflictions, jealousy, regret, anger, enmity, cruelty, and resentment—these six are associated only with the feeling of mental pain, because they operate with a distressed disposition and exist only in the mental sphere. Avarice is associated with the feeling of joy, meaning that it operates with a cheerful disposition and exists only in the mental sphere. Dissimulation, deceit, sleep, and concealment—these four are associated with both mental pain and joy, because they operate with both cheerful and distressed dispositions and exist only in the mental sphere. Arrogance is associated with joy and pleasure: below the second dhyāna it is associated with the feeling of joy, and in the third dhyāna arrogance is associated with the feeling of pleasure, because it operates with a cheerful disposition and exists only in the mental sphere. When the verse says 'all [are associated with] equanimity', this means that speaking in terms of common association, all the above secondary afflictions are associated with the feeling of equanimity, because when their continuities are severed, one must abide in equanimity.
21.61
As for 'the remaining four are pervasively associated', the 'remaining' refers to lack of shame, lack of conscience, torpor, and restlessness; these four are associated with all five feelings, because they operate with both cheerful and distressed dispositions and pervade the six consciousnesses.
21.62
From here [in the] third [section], explaining the five hindrances, the treatise says: 'Now next, what is the character of the hindrances that should be analyzed?' The verse says:
21.63
"The five hindrances exist only in desire, / because their nutriment, antidote, and function are the same; / although two [pairs are joined], one hindrance is established [for each pair]; / because they obstruct the aggregates, there are only five."
21.64
Explanation: The upper two lines explain the hindrances; the lower two lines explain their rejection and establishment. As for 'The five hindrances exist only in desire', the Buddha said there are five hindrances: first, sensual desire; second, ill will; third, torpor-and-sleep; fourth, restlessness-and-regret; fifth, doubt. However, these five hindrances exist only in the desire realm, because the sūtra states that these five are entirely a complete accumulation of the unwholesome; and since there is nothing unwholesome in the higher realms, we know they exist only in desire. Question: 'For what reason are the two factors of torpor and sleep, and the two factors of restlessness and regret, each combined into a single hindrance?' Answer: 'The verse says, "because their nutriment, antidote, and function are the same; although two [pairs are joined], one hindrance is established [for each pair]". "Nutriment" refers to what nourishes them; "antidote" refers to what counteracts them, which is non-nutriment. In saying their nutriment is the same: first, the hindrance of torpor-and-sleep has five common nutriments: 1. sluggishness, 2. discontent, 3. yawning, 4. irregularity in food (that is, overeating), 5. dullness and feebleness of mind (arising from exhaustion). In saying their antidote is the same: the non-nutriment for these two is the perception of light. In saying their function is the same: both can cause the mind to sink into dullness. In saying the nutriment for the two hindrances of restlessness and regret is the same, this refers to four kinds of factors: 1. thoughts of relatives, 2. thoughts of one's homeland, 3. thoughts of not dying, 4. thoughts recalling past experiences (recollecting and seeking after things one has undergone). In saying their antidote is the same: the non-nutriment for these two is śamatha. In saying their function is the same: both can cause the mind not to be tranquil.' Question: 'All afflictions and so forth possess the meaning of a hindrance; for what reason did the World-Honoured One teach only these five?' Answer: 'The verse says "because they obstruct the aggregates, there are only five". That is, the hindrances of sensual desire and ill will can obstruct the aggregate of morality; torpor-and-sleep can obstruct the aggregate of wisdom; restlessness-and-regret can obstruct the aggregate of concentration. Because concentration and wisdom are absent, one doubts the four truths; because of doubt, one obstructs the aggregate of liberation and the aggregate of the knowledge and vision of liberation so that neither can arise. Therefore, only these five are established as hindrances.' According to the Sautrāntika explanation: torpor-and-sleep obstruct concentration, and restlessness-and-regret obstruct wisdom, because in principle an obstacle to concentration should precede an obstacle to wisdom.
21.65
From here the second major section explains the cessation of afflictions, which is divided into six parts: first, explaining the four causes of abandoning afflictions; second, explaining the four kinds of antidotes; third, explaining the locus of abandoning afflictions; fourth, explaining the four kinds of distance; fifth, explaining the attainment of cessation through abandoning afflictions; sixth, explaining the nine kinds of comprehensive knowledge.
21.66
The following first part explains the four causes of abandoning afflictions. The treatise says: 'Now we should reflect and investigate: regarding the universal afflictions of other planes and the afflictions abandoned by seeing cessation and the path that have defiled objects—at the time of their abandonment, one does not know their cognitive objects, and when one knows their cognitive objects, they are not abandoned. By what cause are such afflictions abandoned?'
21.67
Explanation: This is the question. 'The universal afflictions of other planes' refers to the nine afflictions with upper-realm objects. The cognitive objects of these universal afflictions are suffering and the origin in the higher realms. 'And the afflictions abandoned by seeing cessation and the path that have defiled objects' refers to greed, anger, and pride under [the truths of] cessation and the path. When greed, anger, and pride arise taking wrong view, doubt, and ignorance as their objects, they are called 'having defiled objects'. The cognitive objects of this greed and so forth are precisely wrong view, doubt, and ignorance.
21.68
As for 'at the time of their abandonment': if it is the time of abandoning the universal afflictions of other planes, it refers to the time when the intellectual receptivities to the knowledge of suffering and the origin arise. If it is the time of abandoning those with defiled objects under cessation and the path, it refers to the time when the intellectual receptivities to the knowledge of cessation and the path arise. As for 'one does not know their cognitive objects': when abandoning the universal afflictions of other planes, one does not know the suffering and origin of the higher realms; when abandoning those with defiled objects under cessation and the path, one does not know that wrong view, doubt, and ignorance, because the intellectual receptivities to the knowledge of cessation and the path only know the truths of cessation and the path.
21.69
As for 'when one knows their cognitive objects, they are not abandoned': knowing the cognitive objects of the universal afflictions of other planes refers to the subsequent knowledge of suffering and the origin of the higher realms; and that those universal afflictions of other planes are not abandoned means that because they have already been abandoned, they are not abandoned [then]. When knowing the cognitive objects of the afflictions with defiled objects under cessation and the path, this refers to the intellectual receptivities to the knowledge of suffering and the origin; because the intellectual receptivities to the knowledge of suffering and the origin know suffering and the origin, and since those instances of wrong view, doubt, and ignorance under cessation and the path are essentially suffering and the origin, when the intellectual receptivities to the knowledge of suffering and the origin arise, they are able to know them; and that this greed, anger, wrong view, and so forth are not abandoned is because one has not yet given rise to the intellectual receptivities to the knowledge of cessation and the path.
21.70
Furthermore, the treatise says: 'It is not necessarily due to comprehensively knowing the cognitive object that they are abandoned (answering the earlier question). If so, by how many causes in total are afflictions abandoned (questioning back)? By four causes (general answer). What are the four (question)?' The verse says:
21.71
"Through comprehensively knowing the cognitive object, / through abandoning their cognizing subjects, / through abandoning their cognitive objects, / [and] through the arising of antidotes, they are abandoned."
21.72
Explanation: The first three lines explain the causes for abandoning the afflictions [abandoned] by seeing; the fourth line explains the cause for abandoning the afflictions [abandoned] by cultivation. First, the afflictions [abandoned] by seeing are abandoned by three causes in total: 'Through comprehensively knowing the cognitive object' is the first cause; this is called abandonment through comprehensively knowing the cognitive object. It refers to the afflictions with objects of one's own plane abandoned by [seeing] suffering and the origin, because those with objects of one's own plane take the truths of suffering and the origin of one's own desire realm as objects. When the receptivities regarding suffering and the origin arise, since they know suffering and the origin, we know that the afflictions with objects of one's own plane are abandoned through comprehensively knowing the cognitive object. The word 'cognitive object' refers precisely to suffering and the origin. It also refers to the afflictions with undefiled objects abandoned by seeing cessation and the path, because wrong view, doubt, and ignorance take the undefiled [truths of] cessation and the path as their objects. When the receptivities regarding cessation and the path arise, because they know the truths of cessation and the path, that wrong view, doubt, and ignorance are immediately abandoned, which is called abandonment through comprehensively knowing the cognitive object. The word 'cognitive object' refers precisely to the truths of cessation and the path.
21.73
As for 'through abandoning their cognizing subjects', this is the second cause; this is called abandonment through abandoning their cognizing subjects. It refers to abandoning [the afflictions with] objects of other planes by seeing suffering and the origin, because the afflictions with objects of one's own plane take as their objects the afflictions with objects of other planes: the afflictions with objects of other planes are the objective spheres cognized, and the afflictions with objects of one's own plane are the cognizing minds. When the afflictions with objects of one's own plane are abandoned, those afflictions with objects of other planes are abandoned along with them, which is called abandonment through abandoning their cognizing subjects. The words 'cognizing subjects' refer precisely to those [afflictions with] objects of one's own plane.
21.74
As for 'through abandoning their cognitive objects', this is the third cause; this is called abandonment through abandoning their cognitive objects. It refers to abandoning the afflictions with defiled objects by seeing cessation and the path, because greed and so forth with defiled objects under cessation and the path take as their objects wrong view and so forth with undefiled objects; the afflictions with undefiled objects are called cognitive objects. If the cognitive objects are abandoned, those cognizing afflictions with defiled objects are also abandoned along with them; therefore it is called abandonment through abandoning their cognitive objects. The words 'cognitive objects' refer precisely to the afflictions with undefiled objects.
21.75
As for '[and] through the arising of antidotes, they are abandoned', this explains the abandonment of the afflictions [abandoned] by cultivation by means of the fourth cause; this is called abandonment through the arising of antidotes. It means that the nine grades of afflictions [abandoned] by cultivation are abandoned by the nine grades of paths serving as antidotes: for the highest-of-the-highest grade of affliction, the lowest-of-the-lowest grade of path is the antidote, and so forth up to: for the lowest-of-the-lowest grade of affliction, the highest-of-the-highest grade of path is the antidote. This system of antidotes will be explained in detail later.
21.76
From here [in the] second [part], explaining the four kinds of antidotes, the treatise says: 'How many kinds of antidotes are there in total?' The verse says:
21.77
"Antidotes are of four kinds: / namely abandonment, maintenance, distance, and aversion."
21.78
Explanation: There are four antidotes: 1. Abandonment antidote, which refers to the uninterrupted path, because it abandons afflictions. 2. Maintenance antidote, which refers to the path of liberation; this path can maintain the possession of analytical cessation, and what follows the uninterrupted path is called the path of liberation. 3. Distancing antidote, which refers to the path of excellence, because it causes the abandoned afflictions to become even further removed; what follows the path of liberation is called the path of excellence. 4. Aversion antidote, which refers to the path of preparation, because taking the truths of suffering and the origin as its objects, it generates deep disgust; what precedes the uninterrupted path is called the path of preparation. The author of the treatise sets forth their proper order as follows: 'First, preparation; second, uninterrupted; third, liberation; fourth, excellence.'
21.79
From here [in the] third [part], explaining the locus of abandoning afflictions, the treatise says: 'From what, precisely, are afflictions permanently abandoned?' The verse says:
21.80
"It should be known that from the cognitive object / afflictions are made to be abandoned."
21.81
Explanation: One should know that when the defilements are permanently abandoned, it is impossible to cause them to be separated from their associated dharmas, because they are closely adjacent; rather, one can only cause the defilements to be far removed from their objective cognitive conditions, so that those objective cognitive conditions are no longer generated.
21.82
Next, fifth, the four kinds of distance are explained. The treatise states: "As for this term 'remoteness,' how many kinds of distance are there?" The verse says:
21.83
"Distance is of four kinds: / namely, characteristic, antidote, place, and time, / like the primary elements, the precepts, / different regions, two periods of time, and so forth."
21.84
Explanation: The upper two lines state the themes, and the lower two lines explain them. Distance is of four kinds: first, distance of characteristic; second, distance of antidote; third, distance of place; fourth, distance of time.
21.85
"Like the primary elements": just as the four great elements, although coexistent, are also called distant because their characteristics are distant from one another. "Like the precepts": as with keeping and violating precepts, this is called distance of antidote; although keeping precepts and violating precepts may exist within one person's body, they are also called distant because they counteract each other.
21.86
"Different regions": like the eastern and western oceans, this is called distance of place; although within the same world, they are also called distant because their regions and places are separated. "Two periods of time": like the past and future periods of time, this is called distance of time; although these two periods of time are established with respect to a single dharma, they are also called distant because they are separated in time relative to the present period. The word "and so forth" is used to clarify that the examples cited are not exhaustive; as derived form and so forth are also called distant in characteristic, as good and bad natures are also called distant in antidote, and as the northern and southern oceans are also called distant in place; hence the word "and so forth" is provided.
21.87
Next, fifth, the attainment of cessation through the abandonment of defilements is explained. The treatise states: "It was previously said that the abandonment of defilements arises due to the path of antidotes. When the path progresses in excellence, are the defilements that have been abandoned abandoned again (first question)? And is the disjunction that has been attained attained anew (second question)?" The verse says:
21.88
"The defilements are not abandoned again; / disjunction is attained anew, / namely, in six occasions: the emergence of the antidote, / the attainment of the fruits, and the honing of faculties."
21.89
Explanation: The first line answers the first question, and the lower three lines answer the second question. Regarding "the defilements are not abandoned again": defilements are abandoned once and for all; if one does not fall back, there is never any sense in which defilements are abandoned a second time at a later occasion.
21.90
Regarding "disjunction is attained anew": "disjunction" refers to unconditioned cessation through deliberation. When the path progresses in excellence, superior acquisitions arise anew to acquire the previous unconditioned [cessation]; therefore, unconditioned [cessation] is granted to be attained anew. The statement that it is attained anew comprises six occasions in total: namely, the emergence of the antidote is one, the attainment of the fruits makes four, and the honing of faculties is the sixth occasion. The occasion of the emergence of the antidote refers to the path of liberation. The occasion of the attainment of the fruits refers to attaining the fruits of stream-enterer, once-returner, non-returner, and arhat. The occasion of the honing of faculties refers to refining dull faculties to transform them into sharp ones. On these six occasions, disjunction from defilements arises anew through superior acquisitions according to the progression in excellence of the path. For instance, what is abandoned through seeing the four truths bound to the desire realm, and what is abandoned through seeing the three truths of the form and formless realms—excluding the truth of the path—all possess six occasions of attainment for their unconditioned [cessation]. What is abandoned through seeing the truth of the path in the form and formless realms has only five occasions of attainment for its unconditioned [cessation], because the emergence of the antidote is itself the attainment of the fruit, so it should not be divided into two occasions here. The explanation states: the arising of the subsequent knowledge of the path is called the occasion of the emergence of the antidote, which is itself the attainment of the fruit of the stream-enterer; therefore, among the six occasions, the one occasion of the emergence of the antidote is excluded. The unconditioned [cessations] of the five grades abandoned by cultivation in the desire realm are also attained on five occasions, excluding [the attainment of the fruit of] the stream-enterer. The unconditioned [cessation] of the sixth grade abandoned by cultivation in the desire realm is attained on only four occasions, meaning that among the previous five, another occasion is excluded, because the time of attaining the fruit and the emergence of the antidote do not differ. The explanation states: the arising of the sixth path of liberation is called the occasion of the emergence of the antidote, which is itself the attainment of the fruit of the once-returner; thus the one occasion of the emergence of the antidote is excluded. The unconditioned [cessations] of the seventh and eighth grades abandoned by cultivation in the desire realm are also attained on four occasions, because among the four fruits attained, the first two are excluded. The unconditioned [cessation] of the ninth grade abandoned by cultivation in the desire realm is attained on only three occasions, meaning that among the previous four, another occasion is excluded again, because the emergence of the antidote is itself the attainment of the fruit. The explanation states: the arising of the ninth path of liberation is called the occasion of the emergence of the antidote, which is itself the attainment of the fruit of the non-returner; thus the one occasion of the emergence of the antidote is excluded. The unconditioned [cessations] abandoned by cultivation in the form and formless realms—excluding only the unconditioned [cessation] of the ninth grade of the peak of existence—the remaining unconditioned [cessations] are also attained on three occasions, because among the four fruits attained, the first three are excluded. The ninth [grade] of the peak of existence is attained on only two occasions, meaning that among the previous three, another occasion is excluded again, because the emergence of the antidote is itself the attainment of the fruit. The explanation states: the arising of the ninth path of liberation is called the occasion of the emergence of the antidote, which is itself the attainment of the fruit of the arhat; thus the one occasion of the emergence of the antidote is excluded. This is spoken with respect to those with dull faculties and those who realize [the fruits] in gradual sequence; for those with sharp faculties there is no honing of faculties, and for those who skip fruits it is not fixed.
21.91
Next, sixth, the nine comprehensive knowledges are explained, divided into six points: first, enumerating the names of the nine comprehensive knowledges; second, explaining the six pairs of fruits; third, explaining the conditions for establishing comprehensive knowledge; fourth, explaining the possession of comprehensive knowledge; fifth, explaining the locus of collecting comprehensive knowledge; sixth, explaining the acquisition and loss of comprehensive knowledge.
21.92
Below is the first, enumerating the names of comprehensive knowledge. There are primarily two kinds of comprehensive knowledge: first, comprehensive knowledge as knowledge; second, comprehensive knowledge as abandonment. Comprehensive knowledge as knowledge means that undefiled knowledge knows comprehensively regarding the objective sphere of the four truths; hence it is called comprehensive knowledge as knowledge. Comprehensive knowledge as abandonment refers to the various abandonments; abandonment is cessation through deliberation; because it is revealed by abandonment, cessation through deliberation is called abandonment. Regarding comprehensive knowledge as abandonment, this is applying the name of the cause to the fruit: comprehensive knowledge is the cause, and abandonment is called the fruit; therefore abandonment being called comprehensive knowledge is applying the name of the cause to the fruit. The treatise states: "Is one comprehensive knowledge established for all abandonments (the question)? Not so (the answer). How so (the inquiry)?" The verse says:
21.93
"Comprehensive knowledges of abandonment are nine: / for the first two of the desire [realm], abandonment is one; / for two, one each, combining into three; / for the upper realms, three likewise; / the remaining five lower-tier [fetters], / and all abandonments of the form [and formless realms], make three."
21.94
Explanation: The first line states the number; the next three lines explain the six comprehensive knowledges of seeing the truths; the last two lines explain the three comprehensive knowledges of the path of cultivation. Regarding "for the first two of the desire [realm], abandonment is one": it means that for what is bound to the desire realm, the abandonments of the first two—suffering and origin—establish one comprehensive knowledge.
21.95
"For two, one each, combining into three": "two" refers to establishing one comprehensive knowledge each for the two truths of cessation and the path in the desire realm. The phrase "combining into three" means that the four truths of the desire realm combine to form three comprehensive knowledges: first, the comprehensive knowledge of abandonment through seeing suffering and origin; second, the comprehensive knowledge of abandonment through seeing cessation; third, the comprehensive knowledge of abandonment through seeing the path.
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- 俱舍論頌疏論本 — Classical Chinese