俱舍論頌疏論本 3

English (machine translation) 3

Language: English

3.1

Chapter Two: Discrimination of the Indriyas, Part One

Regarding the 'Chapter on Discrimination of the Indriyas': because their superior function is predominant, they are called 'indriyas'. This chapter explains them extensively, hence it is called 'discrimination'. Why the Indriya Chapter is explained directly after the Dhātu Chapter: the Dhātu Chapter explains the substance of phenomena, while the Indriya Chapter explains the functions of phenomena; because functions arise based on substances, the indriyas are explained next.

3.3

In explaining the verses of this chapter, the text is divided into three sections: first, explaining the twenty-two indriyas; second, explaining the co-arising phenomena; third, explaining the six causes and four conditions.

3.4

Within the first section, explaining the twenty-two indriyas, it is further divided into five parts: first, explaining the meaning of indriya; second, explaining the inclusion and exclusion of indriyas; third, explaining the substance of the indriyas; fourth, distinguishing the various categories; fifth, miscellaneous discriminations.

3.5

Regarding the first, explaining the meaning of indriya, there are two parts: first, stating the Sarvāstivāda school; second, stating other schools.

3.6

First, regarding the statement of the Sarvāstivāda school, the śāstra states: 'Thus, having listed the indriyas following the dhātus, here, what is the meaning of "indriya"?' (asking the meaning of indriya). 'Being supreme, sovereign, and luminous—for this reason it is called an "indriya"; thus, taken together, it establishes the meaning of predominance in an indriya.' (Answering the meaning of indriya: because the substance of an indriya is superior, it is called 'supreme'; because the function of an indriya is superior, it is called 'sovereign'; having both superior substance and function is called 'luminous'; possessing supremacy, sovereignty, and luminosity is called 'predominance'. Predominance is used to explain the indriya.) 'This meaning of predominance: of what with respect to what?' (Which of the twenty-two indriyas? With respect to what are they predominant?) The verse states:

3.7

"It is said that five are [predominant] over four, / four indriyas over two, / and five and eight in defilement and purification, / each respectively being predominant."

3.8

Explanation: 'It is said that five are [predominant] over four' means that the five indriyas of the eye and so on are each predominant over four things: first, adorning the body; second, guiding and sustaining the body; third, producing consciousness and the rest; fourth, distinct functions. As for the eye and ear indriyas adorning the body: if one is blind or deaf, the body is ugly. Guiding and sustaining the body: seeing with the eye and hearing with the ear avoid dangers and difficulties. Producing consciousness and the rest: generating the two consciousnesses of eye and ear and the associated mental factors ('and the rest' includes the mental factors). Distinct functions: the eye can see forms and the ear can hear sounds, their functions being distinct. The nose, tongue, and body indriyas adorning the body are as explained for the eye and ear. Guiding and sustaining the body: the nose smells odours, the tongue tastes flavours, and the body feels tangibles; odours, flavours, and tangibles are the nature of material food, and they are capable of experiencing them. Producing consciousness and the rest: generating the three consciousnesses and what is associated. Distinct functions: smelling, tasting, and feeling—the three functions regarding odours, flavours, and tangibles are distinct.

3.9

'Four indriyas over two': female, male, life, and mind—these are predominant over two things. The female and male indriyas have two predominances: first, difference in sentient beings; second, difference in discrimination. Difference in sentient beings: due to these two indriyas, sentient beings differ into female and male classes. Difference in discrimination: due to these two indriyas, their bodily forms, voices, breasts, and so forth differ (the male form is large, the female form is small; the male voice is robust, the female voice is delicate; the male breasts are small, the female breasts are large). The life indriya has two: first, sustaining the past nikāyasabhāga; second, maintaining the present nikāyasabhāga. The mind indriya has two: first, continuing future existence; second, sovereign conformity. 'Future existence' is the existence at birth; arising thoughts of lust or hostility during the intermediate existence, it then continues into birth existence. The śāstra cites a sūtra: 'At that time, the gandharva acts with either of two minds, namely either accompanied by lust or accompanied by hostility, etc.' (Gandharva here means 'seeking fragrance', which is the name of the intermediate existence. The male intermediate existence arises lust towards the mother and hostility towards the father; the female intermediate existence arises lust towards the father and anger towards the mother). 'Sovereign conformity': a sūtra says, 'The mind can lead the world (meaning sovereignty); the mind can encompass all (meaning conformity); thus this single phenomenon of mind has all conform to it in sovereignty.'

3.10

'Five and eight in defilement and purification': five refers to the five feeling indriyas of pleasure and the rest; eight refers to the five of faith and the rest and the three untainted indriyas. In defilement and purification, they are respectively predominant. The five feelings of pleasure and the rest are predominant in defilement because the latencies such as lust increase along with them: pleasurable and joyful feelings conform to lust, sorrowful and painful feelings conform to anger, and equanimity feeling conforms to delusion. The eight indriyas of faith and the rest are predominant in purification because pure phenomena grow and develop in accordance with them.

3.11

From here, the second part states the differing opinions; the verse states:

3.12

"Predominant in cognizing their own objects, / six indriyas are established altogether. / From the body, two indriyas are established, / predominant in the female and male natures. / Because of predominance in abiding together, defilement, / and purification, / one should know that life, the five feelings, / and faith and the rest are established as indriyas. / The indriyas of what is not yet known, what is known, / and fully known are also like this: / predominant in attaining subsequent paths, / nirvāṇa, and so forth."

3.13

Explanation: 'Predominant in cognizing their own objects' means that the six consciousness-bodies can cognize objects, and the six indriyas of the eye and so on can produce the six consciousnesses and have predominant function in cognizing their own objects; thus the six beginning with the eye are established altogether as indriyas.

3.14

'From the body, two indriyas are established' because the two indriyas, female and male, are predominant in the female and male natures. The differences in female bodily form, voice, activities, and inclinations are called the female nature. Activities include sewing clothes, etc. Inclinations include delighting in rouge and powder. The differences in male bodily form, voice, activities, and inclinations are called the male nature. Activities include writing and so forth. Inclinations include delighting in bows and horses. The differences between the two natures arise from the female and male indriyas; hence it is said that the female and male indriyas are predominant over the two natures.

3.15

'Because of predominance in abiding together, defilement, and purification': taking the lower two lines explains these two lines. One should know that the life indriya has a predominant function in the abiding of the nikāyasabhāga; one should know that the five feelings have a predominant function in defiled phenomena, for a sūtra says: 'With pleasant feeling, lust increases; with painful feeling, anger increases; with feeling of equanimity, delusion increases.' One should know that faith and the rest have a predominant function in purified phenomena. Because the five factors of faith and the rest subdue the defilements in the stages of Heat and Summits, and lead to the noble path. Saying 'one should know' encourages accepting that each and every one can serve as an indriya.

3.16

The three untainted indriyas are predominant in attaining subsequent paths, nirvāṇa, and so forth: saying 'are also like this' shows analogously that each and every one can serve as an indriya. That is, the anājñātamājñāsyāmīndriya has a predominant function in attaining the path of the ājñendriya. The anājñātamājñāsyāmīndriya is the path of seeing; the ājñendriya is the path of cultivation. Because the path of seeing leads to the path of cultivation, it is predominant over the ājñendriya. The ājñendriya has a predominant function in attaining the path of the ājñātāvīndriya: the ājñendriya is the path of cultivation, and the ājñātāvīndriya is the path of no-more-learning; because from the path of cultivation one is led to the path of no-more-learning, the ājñendriya has a predominant function over the ājñātāvīndriya. The ājñātāvīndriya has a predominant function in attaining nirvāṇa: through the ājñātāvīndriya, the mind attains liberation. Only when the mind is liberated does one realize nirvāṇa; hence it has a predominant function over nirvāṇa. Thus the śāstra states: 'It is not the case that an unliberated mind can attain nirvāṇa.' The verse says 'subsequent' because the ājñendriya is subsequent to the anājñātamājñāsyāmīndriya, and the ājñātāvīndriya is subsequent to the ājñendriya; hence it says 'subsequent'. The word 'and so forth' further indicates that there are other explanations. Some say that the anājñātamājñāsyāmīndriya has a predominant function in the cessation of defilements abandoned by seeing; the ājñendriya has a predominant function in the cessation of defilements abandoned by cultivation; and the ājñātāvīndriya has a predominant function in dwelling happily in the present life, because through this ājñātāvīndriya one can experience joyful and happy activities within the liberated body.

3.17

From here, the second main section explains the inclusion and exclusion of indriyas. In this there are two parts: first, stating one's own school; second, stating other opinions.

3.18

First, regarding the statement of one's own school, introducing the objection, the śāstra states: 'If they are established as indriyas due to predominance, then nescience and the rest should be established as indriyas, because causes such as nescience have each their respective predominant functions with respect to results such as formations' (this raises an objection from the perspective of their own school: the twelve links of dependent origination mutually induce one another and have predominant functions, so they should be established as indriyas). 'Also, vocal organs and the like should be established as indriyas, because vocal organs, hands, feet, and the excretory and sexual organs have predominance, respectively, in speaking, grasping, walking, and discarding and pleasure.' Explanation: this raises an objection from the perspective of the non-Buddhist Sāṃkhya school. That school establishes five indriyas: the vocal organ is the fleshy tongue, having a predominant function in speech; the hands have a predominant function in grasping; the feet have a predominant function in walking; the anus has a predominant function in discarding waste, and the urinary organ has a predominant function in producing sexual pleasure; thus they should be established as indriyas. Things such as these should not be established as indriyas; due to the accepted indriyas having such characteristics, the verse states:

3.19

"The basis of mind, its distinction, / its abiding, its defilement, / its provisions, and its purification: / according to this measure the indriyas are established."

3.20

Explanation: 'The basis of mind' refers to the six indriyas of the eye and so on; these internal six bases are the root of sentient beings. 'Its distinction': the distinction in characteristics of these six indriyas is due to the female and male indriyas.

3.21

'Its abiding': furthermore, due to the life indriya, these six indriyas abide for a lifespan. 'Its defilement': these six indriyas become defiled due to the five feeling indriyas.

3.22

'Its provisions': these six indriyas can serve as provisions for untainted, pure phenomena due to the five [indriyas] of faith and the rest. 'Its purification': these six indriyas become untainted and pure due to the last three indriyas.

3.23

Establishing the indriyas according to this, all functions are fully accounted for; therefore, one should not allow that nescience and the rest, or the vocal organs and the like, are also established as indriyas, because they do not have the predominant function meant here.

3.24

From here below, the second part states other opinions, which is the school of consciousness-view. The śāstra states: 'Other masters explain the characteristics of the indriyas differently.' The verse states:

3.25

"Or, as the basis of saṃsāra, / its arising, abiding, and experience, / the first fourteen are established; / and likewise the subsequent ones for cessation."

3.26

Explanation: the word 'or' indicates that this is the opinion of other masters, establishing the twenty-two indriyas according to saṃsāra and cessation. 'Saṃsāra' has consciousness as its essence, flowing and turning in birth-and-death. Saṃsāra has four aspects: first, the basis of saṃsāra, namely the six indriyas of the eye and so on; second, the arising of saṃsāra, because sentient beings are born from the female and male indriyas; third, the abiding of saṃsāra, because they abide depending on the life indriya; fourth, the experience of saṃsāra, because the five feeling indriyas can experience [objects]. The first fourteen indriyas are established above according to these four meanings, which can be understood upon reflection.

3.27

As for "cessation" (vyāvṛtti): the quieting and cessation of birth-and-death is called cessation, and taking the attainment (prāpti) of nirvāṇa as the essence of cessation. In the state of cessation, corresponding to the previous four meanings, the last eight faculties are established: First, the basis of cessation, which refers to the five faculties of faith and so forth, because they are the root for the arising of all wholesome dharmas. Second, the arising of cessation: through the faculty of one who will come to know what is not yet known (anājñātamājñāsyāmīndriya), because in the group of right determination (samyaktvaniyāmarāśi) this arises first. Third, the stable maintenance of the attainment of cessation: through the faculty of one who has come to know (ājñendriya), because it causes the attainment of nirvāṇa to arise in continuous succession. Fourth, the enjoyment of the attainment of cessation: through the faculty of one who possesses complete knowledge (ājñātāvīndriya), because it enjoys dwelling in happiness in the present life (dṛṣṭadharmasukhavihāra). Furthermore, the treatise concludes by stating: "Due to this, the quantity of faculties is neither decreased nor increased; and it is due to this reason that their sequence is established in the sūtras (meaning: 'due to this' refers to this transmigration and cessation. The twenty-two faculties can neither be increased nor decreased)."

3.28

From here begins the third major section, explaining the essential natures of the faculties. Among them, the eight faculties—the six faculties of the eye and so forth, together with the female and male faculties—have already been explained in the Chapter on Dhatus (Dhātu-nirdeśa). The life faculty and the five faculties of faith and so forth, these six, will be analyzed in the text below. Only the five feeling faculties of pleasure and so forth, and the three untainted faculties, have no other place where they are further analyzed, and therefore they should now be explained. The verse says:

3.29

"Physical displeasure is called suffering; / physical pleasure is called joy,
As is mental pleasure in the third dhyāna; elsewhere, this is called gladness.
Mental displeasure is called grief; the neutral [feeling] of equanimity is indistinguishable in both.
On the paths of seeing, cultivation, and the one beyond training, / three faculties are established based on nine."

3.30

The commentary explains: "Physical displeasure is called suffering" means: "physical" refers to bodily feeling, which is feeling associated with the five sense-consciousnesses. The body is the physical basis; because feeling arises depending on the body, it is called physical feeling. Because it is the feeling of the body, it is a genitive tatpuruṣa compound (ṣaṣṭhī-tatpuruṣa). "Displeasure" has the meaning of damaging and afflicting. That which can damage and afflict within bodily feeling is called the suffering faculty (duḥkhāndriya).

3.31

"Physical pleasure is called joy" means: that very aforesaid physical feeling being pleasant is called "physical pleasure". That which can comfort and benefit within bodily feeling is called the pleasure faculty (sukhendriya).

3.32

"As is mental pleasure in the third dhyāna" means: "mind" refers to the sixth, the mental consciousness. In this third dhyāna, feeling associated with the mind that can comfort and benefit is also called the pleasure faculty. That is to say, in the third dhyāna, because the five sense-consciousnesses are absent, there is no physical feeling of pleasure; solely mental pleasure is called pleasure (sukha).

3.33

"Elsewhere, this is called gladness" means: excluding the third dhyāna, in the lower three stages it is called "elsewhere" (the lower three stages are the desire realm, the first dhyāna, and the second dhyāna). "This" refers to this mind of the sixth consciousness; that is to say, the pleasure of this mind in the lower three stages is called the gladness faculty (saumanasyendriya). In the third dhyāna, mental pleasure is tranquil and serene because it is separated from the craving for joy; therefore, it is exclusively called the pleasure faculty. In the lower three stages, mental pleasure is coarse and active because there is craving for joy; therefore, it is exclusively called the gladness faculty.

3.34

"Mental displeasure is called grief" means: feeling associated with mental consciousness that can damage and afflict is mental displeasure; this is called the grief faculty (daurmanasyendriya).

3.35

"The neutral [feeling] of equanimity is indistinguishable in both" means: "neutral" refers to that which is neither pleasant nor unpleasant—that is, feeling that is neither suffering nor pleasure. Feeling abiding in this neutral state is called the equanimity faculty (upekṣendriya). "Both" refers to both body and mind. The body is the five consciousnesses, and the mind is mental consciousness. When equanimity is in the body or mind, it is alike without conceptual discrimination and arises spontaneously; therefore, although it extends to both, it is established as a single equanimity faculty. Furthermore, the treatise states: "Suffering and pleasure in the mind mostly arise through conceptual discrimination. In the body it is not so, because it follows the force of the object. For arhats and others, it also arises in this manner. Therefore, these are established as faculties with body and mind kept distinct." The explanation states: "Suffering and pleasure in the mind" refers to feeling of the mental ground. Because suffering and pleasure in the mind arise through conceptual discrimination, suffering is called grief and pleasure is called gladness. When the feeling of pleasure is in the third dhyāna, it is free from conceptual discrimination. To exclude this, it is said that they "mostly arise through conceptual discrimination". Because the two feelings of suffering and pleasure in the physical body of the five consciousnesses are free from conceptual discrimination, it is said that "it is not so". This means that because the physical body of the five consciousnesses follows the force of the object, it is called free from conceptual discrimination. "For arhats and others" adduces the noble ones to show they are identical with ordinary beings. Therefore, when these [feelings of] suffering and pleasure are in the physical body of the five consciousnesses, they are called suffering and pleasure; when in the sixth consciousness, they are called gladness and grief.

3.36

"On the paths of seeing, cultivation, and the one beyond training, three faculties are established based on nine": "nine" refers to the mind faculty, the gladness, pleasure, and equanimity faculties, and the five faculties of faith and so forth. If on the path of seeing, based on these nine faculties, the faculty of one who will come to know what is not yet known is established. If on the path of cultivation, based on these nine faculties, the faculty of one who has come to know is established. On the path of the one beyond training, likewise based on these nine, the faculty of one who possesses complete knowledge is established.

3.37

The treatise says: "Due to what are these three names established? On the path of seeing, because there is an activity consisting in coming to know what has not yet been known, it is therefore said that they are called 'one who will come to know what is not yet known'." The explanation states: The path of seeing has fifteen moments of mind, namely eight patiences (kṣānti) and seven knowledges (jñāna). Regarding the objects of the four noble truths, these fifteen moments of mind have an activity-mode of coming to know what has not yet been known operating. For instance, when the patience with the dharma of suffering (duḥkhe dharmajñānakṣānti) arises together with the attainment of doubt, having not yet known the truth of suffering is called "not yet known"; because later upon reaching the state of knowledge it will certainly come to be known, it is called "will come to know". Just as it is with the patience with suffering, so it is with the other seven patiences; therefore, the patiences as a whole are called "will come to know what is not yet known". Although the intermediate seven knowledges can know correctly, because their knowing of the truths is not yet complete and they arise in the middle, they are also called "will come to know what is not yet known"; therefore, practitioners possessing that path of seeing are called "those who will come to know what is not yet known".

3.38

Furthermore, the treatise states: "If on the path of cultivation, there is nothing not yet known; but merely for the sake of eliminating the remaining dormant defilements (anuśaya), one repeatedly comes to know regarding those very objects; therefore, that is called 'one who has come to know'." The explanation states: From the subsequent knowledge of the path (mārge 'nvayajñāna) onwards up to the vajra-like concentration (vajropamasamādhi), it is collectively called the path of cultivation. If on the path of cultivation, the eight higher and lower truths have already all been known completely, and there is nothing not yet known; but merely for the sake of eliminating the dormant defilements that are delusions regarding concrete things—namely the four dormant defilements of craving, hostility, delusion, and conceit—one repeatedly gives rise to knowledge that knows regarding the objects of the four noble truths, and this is called "one who has come to know"; therefore, practitioners who possess that path of cultivation are called "those who have come to know", because they know what has already been known.

3.39

Furthermore, the treatise states: "On the path of the one beyond training, having known, one knows that it is already known; hence it is called 'knowing' (this explains 'knowing': that is, the knowledge of destruction [kṣayajñāna] and the knowledge of non-arising [anutpādajñāna] generate the comprehension of having known that it is already known, and are therefore called 'knowing')." One who possesses this knowing is called "one who possesses complete knowledge" (this explains the meaning of "complete": "possessing this" means the sense of accomplishment). Or, one in whom the habituation of this knowing has become one's nature is called "one who possesses complete knowledge" (this is the second explanation of "complete" in terms of habituation); that is, because of having obtained the knowledge of destruction and the knowledge of non-arising, one truly knows for oneself: "I have fully known suffering, I need not fully know it again," and so on in detail (explaining the essential nature of knowing: destruction and non-arising are the essential nature of complete knowledge; truly knowing for oneself "I have fully known suffering" is the activity-mode of the knowledge of destruction, and "I need not fully know it again" is the activity-mode of the knowledge of non-arising. "I have abandoned the origin" is the knowledge of destruction, "I need not abandon it again" is the knowledge of non-arising. "I have realized cessation" is the knowledge of destruction, "I need not realize it again" is the knowledge of non-arising. "I have cultivated the path" is the knowledge of destruction, "I need not cultivate it again" is the knowledge of non-arising. Because this meaning is included, it therefore says "and so on in detail"). The faculties belonging to those [practitioners] are extensively called the faculty of one who will come to know what is not yet known, and so forth. The explanation states: this explains the names. "Those" refers to those practitioners who will come to know what is not yet known, and so forth; "those" pertains to persons, while "faculties" pertains to dharmas. Because within the personal continuum of those practitioners who will come to know what is not yet known, and so forth, there are these faculties, they are called the faculties of one who will come to know what is not yet known, and so forth. The faculty of one who will come to know what is not yet known is called the faculty of one who will come to know what is not yet known, and so forth—this is a genitive tatpuruṣa compound. The explanation above of the third [topic], the essential natures of the faculties, is concluded.

3.40

From here begins the fourth major section, analysis by various classifications. Within this there are six: first, the classification of tainted and untainted; second, the classification of ripening and non-ripening; third, the classification of possessing ripening and lacking ripening; fourth, the classification of the three moral natures; fifth, the classification of realm-binding; sixth, the classification of the three abandonments.

3.41

Now, first, regarding the classification of tainted and untainted: The treatise says: "Among these twenty-two faculties, how many are tainted and how many are untainted?" The verse says:

3.42

"Only the last three are untainted; the physical, life, grief, and suffering
Should be known as exclusively tainted; the remaining nine faculties extend to both."

3.43

The commentary explains: "Only the last three are untainted" refers to the faculties of one who will come to know what is not yet known, one who has come to know, and one who possesses complete knowledge. Because these three faculties are placed at the very end, they are called the last three; their essential nature is exclusively untainted.

3.44

"The physical, life, grief, and suffering should be known as exclusively tainted": "physical" refers to the seven physical faculties—the five faculties of the eye and so forth, together with the female and male faculties. These seven faculties are subsumed under the aggregate of form (rūpaskandha) and are called "physical". The seven physical faculties, as well as life, grief, and suffering, are strictly tainted.

3.45

"The remaining nine faculties extend to both": they extend to both tainted and untainted. That is, the mind faculty, gladness, pleasure, equanimity, and the five faculties of faith and so forth—these nine all extend to both tainted and untainted.

3.46

From here begins the second, the classification of ripening and non-ripening. The treatise says: "Having thus explained tainted and untainted, among the twenty-two faculties, how many are ripening? How many are non-ripening?" The verse says:

3.47

"Life is exclusively ripening; grief and the last eight are not.
The physical, mind, and the other four feelings, / each and every one extends to both."

3.48

The commentary explains: "Life is exclusively ripening" means: the single life faculty is definitely ripening, because it is caused by karma.

3.49

"Grief and the last eight are not" means: the grief faculty and the last eight faculties of faith and so forth are non-ripening. Grief extends to both wholesome and unwholesome, while the eight faculties of faith and so forth are exclusively of a wholesome nature; because they are determined (karmically consequential), they are not ripening.

3.50

"The physical, mind, and the other four feelings, each and every one extends to both" means: "physical" refers to the seven physical [faculties], along with the mind faculty and the remaining four feelings (excluding grief). These twelve faculties, each and every one, extend to both ripening and non-ripening. That is, when the seven physical faculties are caused by karma, they are ripening; if they are nourished (aupacayika), then they are not ripening. When the mind and the four feelings are caused by karma, they are ripening; if they are of wholesome or unwholesome nature, or among the unspecified (avyākṛta) are bodily deportment, crafts, or of supernatural transformation, they are not ripening. Therefore, the twelve faculties extend to both categories.

3.51

From here begins the third, the classification of possessing ripening and lacking ripening. The treatise says: "Having thus explained what are ripening and so forth, among the twenty-two faculties, how many possess ripening? How many lack ripening?" The verse says:

3.52

"Grief definitely possesses ripening; the first eight and the last three do not.
The mind, the remaining feelings, faith, and so forth, / each and every one extends to both."

3.53

The commentary explains: "Grief definitely possesses ripening" means: the grief faculty, it should be known, definitely possesses ripening. Based on the meanings of exclusivity and transgression, the verse speaks the word "definitely". "Exclusivity" shows that the grief faculty exclusively possesses ripening. "Transgression" means: because it possesses two reasons, it transgresses the sequence of the faculties and grief is stated first. The two reasons are: first, grief is not unspecified, because it arises through strong deliberate thought; second, it is not untainted, because it belongs exclusively to the uncollected stages. Due to this, transgressing the sequence, it is stated first that the grief faculty definitely possesses ripening.

3.54

"The first eight and the last three do not": "the first eight" refers to the first eight faculties of the eye and so forth; "the last three" refers to the three untainted faculties. These eleven faculties definitely lack ripening. That is, because the eight of the eye and so forth are of an unspecified nature, and because the final three faculties are untainted, they cannot bring about a karmic result; therefore, they lack ripening.

3.55

"The mind, the remaining feelings, faith, and so forth, each and every one extends to both" means: the mind faculty, the remaining four feelings (excluding grief), and the five faculties of faith and so forth—these ten faculties, each and every one, extend to both possessing ripening and lacking ripening. That is, for mind, pleasure, gladness, and equanimity, if they are of wholesome or unwholesome nature and tainted, they possess ripening; if they are of an unspecified nature and untainted, they lack ripening. For the suffering faculty, if it is of wholesome or unwholesome nature, it possesses ripening; if it is of an unspecified nature, it lacks ripening. For the five faculties of faith and so forth, if they are tainted, they are called possessing ripening; if they are untainted, they lack ripening. Therefore, these ten extend to both categories.

3.56

From here begins the fourth, the classification of the three moral natures. The treatise says: "Having thus explained possessing ripening and so forth, among the twenty-two faculties, how many are wholesome? How many are unwholesome? How many are unspecified?" The verse says:

3.57

"Only the last eight faculties are virtuous; grief is both virtuous and unvirtuous.
The mind and the remaining sensations are of three kinds; the first eight are only indeterminate."

3.58

Explanation: 'Only the last eight faculties are virtuous' means that the eight beginning with faith are called the last eight faculties, and they are purely virtuous in nature. 'Grief is both virtuous and unvirtuous' means that grief is not indeterminate; because it arises from strong deliberation, it admits of both virtuous and unvirtuous natures. 'The mind and the remaining sensations are of three kinds' means that the mind faculty and the remaining four sensations (excluding grief)—these five—admit of all three natures. 'The first eight are only indeterminate' means that the first eight, beginning with the eye, are exclusively indeterminate in nature; the five faculties beginning with the eye, together with the male, female, and life faculties, are called the eight faculties.

3.59

From here [follows] the fifth [section], the door of realm-attachment. The treatise states: "Having thus explained virtuous, unvirtuous, and so forth, among the twenty-two faculties, how many are bound to the desire realm? How many are bound to the form realm? How many are bound to the formless realm?" The verse says:

3.60

"In the desire, form, and formless realms,
In order, exclude the last three,
Along with female, male, grief, and suffering,
And the remaining form, joy, and pleasure."

3.61

Explanation: The first line designates the three realms. 'In order, exclude the last three': 'In order' means matching the subsequent meanings to the first line above, hence it is said 'in order'. 'Exclude the last three' clarifies what is bound to the desire realm: within the desire realm there are nineteen faculties, excluding the last three undefiled faculties, because those three faculties are unattached [to any realm].

3.62

'Along with female, male, grief, and suffering' clarifies what is bound to the form realm: within the form realm, besides the last three faculties excluded as before, there are additionally excluded the four faculties of female, male, grief, and suffering. The remaining fifteen faculties are bound to the form realm. Female and male are excluded because [beings there] are free from sexual desire; moreover, the female and male faculties make the body unsightly. Where the sūtras say that the form realm is called male, this is because of having the male appearance, not that they possess the [sexual] faculty. Suffering is absent because the body is pure and exquisite (it is not a basis for suffering); moreover, there are no unvirtuous occurrences there (it is not an object of suffering). Grief is absent because their mental continuum is moistened by śamatha (the continuum here means the body, which is not a basis for grief); moreover, there are no distressing or harmful occurrences there (it is not an object of grief).

3.63

'And the remaining form, joy, and pleasure' clarifies what is bound to the formless realm: within the formless realm, just as in the form realm where the last three faculties and female, male, grief, and suffering are excluded, there are further excluded the remaining form, joy, and pleasure faculties. 'Remaining form' refers to the five faculties beginning with the eye, which are called 'remaining' beyond the male and female faculties. Apart from these, the remaining eight faculties are bound to the formless realm: namely, the five beginning with faith, as well as life, mind, and equanimity.

3.64

From here [follows] the sixth [section], the door of the three kinds of abandonment. The treatise states: "Having thus explained bound to the desire realm and so forth, among the twenty-two faculties, how many are abandoned by seeing? How many are abandoned by cultivation? How many are not to be abandoned?" The verse says:

3.65

"Mind and three sensations admit of all three; grief is abandoned by seeing and cultivation;
Nine are abandoned only by cultivation; five are cultivation and non-abandoned; three are non-abandoned."

3.66

Explanation: 'Mind and three sensations admit of all three' means that the mind and the three sensations admit of all three kinds of abandonment. 'Three sensations' refers to joy, pleasure, and equanimity. These four faculties above, if defiled, admit of abandonment by seeing and cultivation; if undefiled, they are exclusively not to be abandoned.

3.67

'Grief is abandoned by seeing and cultivation': the grief faculty, when associated with delusions that misconstrue principle, is abandoned by seeing; all other defiled instances are abandoned by cultivation; because it is not undefiled, it does not admit of being not to be abandoned. 'Nine are abandoned only by cultivation': nine refers to the seven material faculties, life, and suffering, which are abandoned only by cultivation. The seven material faculties and the life faculty are indeterminate in nature, because they are not defiled. The suffering faculty is associated with the five [sensory] consciousnesses and is not produced by the sixth consciousness. As stated earlier, being undefiled and not produced by the sixth, and matter being definitely not abandoned by seeing, these nine faculties are therefore not abandoned by seeing; because they are not undefiled, they do not admit of being not to be abandoned.

3.68

'Five are cultivation and non-abandoned; three are non-abandoned': 'five' refers to the five faculties beginning with faith, which admit of the two abandonments of cultivation and non-abandonment; if defiled, they are abandoned by cultivation, and if undefiled, they are not to be abandoned. Because they are not defiled, they do not admit of abandonment by seeing. The three undefiled faculties are exclusively not to be abandoned, because whatever is not an undefiled phenomenon is what is to be abandoned. The above concludes the fourth [major topic], the differentiation through various doors.

3.69

From here [follows] the fifth [major topic], explaining miscellaneous differentiations. Within this there are six: first, the door of the retributive faculties acquired at rebirth; second, the door of the number of faculties extinguished at the point of death; third, the door of the number of faculties used in attaining the fruits; fourth, the door of the fixed measure of faculties possessed; fifth, the door of the absolute minimum of faculties possessed; and sixth, the door of the absolute maximum of faculties possessed.

3.70

First, as for the first, the door of the retributive faculties acquired at rebirth, the treatise states: "Having explained the distinctions of the various categorical doors, in which realm are how many retributive faculties first acquired?" The verse says:

3.71

"In desire, womb-, egg-, and moisture-born initially obtain two retributions;
Apparitionally born, six, seven, or eight; in form, six; in the higher, only life."

3.72

Explanation: 'In desire, womb-, egg-, and moisture-born initially obtain two retributions': 'desire' means the desire realm; womb-, egg-, and moisture-born excludes apparitional birth. For these three modes of birth, at the initial moment of rebirth, they obtain only the two retributive faculties of body and life; because the faculties arise gradually in these three modes of birth, they do not obtain the other faculties.

3.73

'Apparitionally born, six, seven, or eight': at the initial moment of apparitional birth, one obtains six, seven, or eight faculties. 'Obtaining six faculties' refers to eye, ear, nose, tongue, body, and life; this refers to sexless apparitional birth at the beginning of the eon, hence there are six faculties. 'Obtaining seven faculties' refers to heavenly beings and the like: with the six faculties as above, one [either male or female] is added. 'Obtaining eight faculties' refers to cases where there can be hermaphroditic apparitional birth in the wretched destinies: with the six faculties as above, both the male and female faculties are added.

3.74

'In form, six; in the higher, only life': 'form' means the form realm, where one initially obtains six faculties, as explained for the sexless beings in the desire realm. 'In the higher, only life': 'the higher' refers to the formless realm; being superior to the two lower realms, it is called 'the higher'. First, it is superior in meditation, which is the cause of the formless realm; second, it is superior in rebirth, which is the fruit of the formless realm. Initially, one obtains a single faculty, namely only life.

3.75

From here below [follows] the second [door], the number of faculties extinguished at the point of death. The treatise states: "Having explained the retributive faculties initially acquired, at the point of death in which realm do how many faculties cease last?" The verse says:

3.76

"At actual death, faculties cease: in the formless, three; in form, eight;
In desire, all at once, ten, nine, or eight; gradually, four; with a virtuous [mind], five are added."

3.77

Explanation: 'At actual death, faculties cease': this single line flows into the three lower lines, being spoken along with all of them. 'In the formless, three; in form, eight': within the formless realm, at the point of death, three faculties cease, namely life, mind, and equanimity. 'In form, eight': when dying in the form realm, eight faculties cease, namely life, mind, equanimity, and the five faculties beginning with the eye. The treatise states: "All apparitionally born beings necessarily possess complete faculties in life and death (explaining the preceding point)."

3.78

'In desire, all at once, ten, nine, or eight': in sudden death in the desire realm, ten, nine, or eight faculties cease at the very end. 'Ten faculties ceasing' refers to when a hermaphrodite dies suddenly: the five faculties beginning with the eye, female, male, life, mind, and equanimity cease at the very end. 'Nine faculties ceasing' refers to a person of single sex dying suddenly: from the ten above, one—female or male—is excluded. 'Eight faculties ceasing' refers to a sexless person dying suddenly: from the ten faculties above, both female and male are excluded, because they are sexless.

3.79

'Gradually, four; with a virtuous [mind], five are added': 'gradually' refers to gradual death. When one dies gradually in the desire realm, as one approaches the end of life, only four faculties cease: body, life, mind, and equanimity. 'With a virtuous [mind], five are added': 'virtuous' refers to a virtuous state of mind; dying with a virtuous mind, five more faculties are added, namely the five beginning with faith. The aforementioned sudden and gradual deaths where three faculties cease, and so on, are explained in terms of dying with a defiled or indeterminate mind; if dying with a virtuous mind, the five beginning with faith are added to each of the aforementioned states. Therefore, the former three faculties increase to eight; the former eight faculties increase to thirteen; the former nine faculties increase to fourteen; the former ten faculties increase to fifteen; and the four faculties in gradual death increase to nine. That is to say, dying with a virtuous mind in any of the three realms always includes the five beginning with faith.

3.80

From here below [follows] the third [door], clarifying the number of faculties used in attaining the fruits. The treatise states: "In analyzing the faculties, all faculty phenomena should be investigated: among the twenty-two faculties, how many can realize which śramaṇa fruit?" The verse says:

3.81

"Nine attain the two extremes of the fruits; seven, eight, or nine, the middle two;
Eleven [can attain] the arhat[ship]; this is stated according to what is possible based on one."

3.82

Explanation: 'Nine attain the two extremes of the fruits': 'extremes' refers to the fruit of stream-entry and the fruit of arhatship. Because they occupy the beginning and the end, they are called 'extremes'. These two extreme fruits are realized by nine faculties. The initial fruit of stream-entry is attained by nine faculties: the mind, equanimity, the five faculties beginning with faith, the faculty of unknown that will be known, and the faculty of known—making nine. The fruit of stream-entry relies on the threshold concentration (anāgamya), hence there is only the sensation of equanimity. The treatise states: "The faculty of unknown that will be known is in the path of uninterrupted progress (ānantaryamārga); the faculty of known is in the path of liberation (vimuktimārga). These two assist each other to attain the first fruit, because in order, with respect to the possession of disjunction (visamyogaprāpti), they are capable of being the drawing cause (ākarṣakahetu) and the supporting cause (āśrayahetu)." The explanation says: 'the faculty of unknown that will be known is in the path of uninterrupted progress' refers to the fifteenth mental moment, which is the inductive forbearance regarding the phenomena of the path (mārgānvayajñānakṣānti). 'The faculty of known is in the path of liberation' refers to the sixteenth mental moment, which is the inductive cognition regarding the phenomena of the path (mārgānvayajñāna). The path of uninterrupted progress acts as a homogeneous cause (sabhāgahetu) and draws the possession of disjunction, hence it is called the drawing cause. The path of liberation arises simultaneously with the possession of disjunction and sustains the possession of disjunction, hence it is called the supporting cause. 'Possession of disjunction' is the possession pertaining to the unconditioned. That the fruit of arhatship is attained by nine faculties means: the mind faculty, the five faculties beginning with faith, the faculty of known, and the faculty of having fully known make eight, and taking any one among joy, pleasure, or equanimity makes nine. This is because arhatship can be realized relying on nine stages; these nine stages are the threshold concentration, the intermediate absorption, the four fundamental dhyānas, and the three formless absorptions, excluding the peak of existence (bhavāgra). If realized relying on the threshold, intermediate, fourth dhyāna, or the three formless states, there is only the sensation of equanimity; if relying on the first or second dhyāna, it is realized with the sensation of joy; if relying on the third dhyāna, it is realized with the sensation of pleasure. Therefore, one takes any one from among the three sensations. Furthermore, the treatise states: "The faculty of known is in the path of uninterrupted progress; the faculty of having fully known is in the path of liberation. These two assist each other to attain the final fruit, because in order, with respect to the possession of disjunction, they are capable of being the drawing cause and the supporting cause." The explanation says: 'the faculty of known is in the path of uninterrupted progress' refers to the adamantine concentration (vajropamasamādhi). 'The faculty of having fully known is in the path of liberation' refers to the cognition of exhaustion (kṣayajñāna). The ninth path of uninterrupted progress that severs the defilements of the peak of existence is called the adamantine concentration. The ninth path of liberation is called the cognition of exhaustion. The path of uninterrupted progress acts as a homogeneous cause and draws the possession of disjunction, hence it is called the drawing cause. The path of liberation acts as an efficient cause (kāraṇahetu) and sustains the possession of disjunction, hence it is called the supporting cause.

3.83

"Seven, eight, or nine for the middle two" refers to the two intermediate fruits, namely the fruit of the once-returner and the fruit of the non-returner. These two intermediate fruits are realized through either seven faculties, eight faculties, or nine faculties. First, the attainment of the fruit of the once-returner through seven faculties: one who realizes it in gradual order through the worldly path obtains it through seven faculties, namely the mind faculty, the equanimity faculty, and the five faculties of faith and the rest. Because one realizes the fruit of the once-returner relying only on the preparatory concentration (anāgamya), one takes only equanimity, not extending to the other feelings. Relying on the supramundane path, it is obtained through eight faculties: the seven faculties as before, plus the faculty of having known (ājñendriya), making eight. If one realizes the fruit of the once-returner through leaping over by having already eliminated a portion of sensual desire, it is realized through nine faculties just like the fruit of the stream-enterer: having previously severed six grades of greed while in the stage of an ordinary person is called "having eliminated a portion of desire"; now entering the path of vision, reaching the subsequent cognition of the path (mārgānvayajñāna), one leaps over the stream-enterer and directly realizes the second [fruit], which is called "realization through leaping over." What has been explained above is the attainment of the fruit of the once-returner through seven, eight, or nine faculties; one should understand it well. As for the fruit of the non-returner obtained through seven faculties: one who realizes it in gradual order using the worldly path obtains it through seven faculties, namely the mind faculty, equanimity, and the five faculties of faith and the rest. As for its attainment through eight faculties, there are two types of eight: first, relying on the supramundane path, there are the seven faculties as above plus the faculty of having known, making eight; second, using the worldly path in gradual order, there are the mind faculty, joy, equanimity, and the five faculties of faith and the rest. Therefore the treatise states: "Furthermore, for one who realizes the fruit of the non-returner in gradual order, if in the ninth path of liberation one enters the fundamental stage, relying on the worldly path it is obtained through eight faculties. The uninterrupted path is associated with the equanimity feeling, and in the path of liberation there is additionally the joy feeling; these two mutually assist each other to attain the third fruit, and with respect to the acquisition of disjunction, the two causes are as before." The explanation is: if one realizes it through leaping over, one definitely cannot, relying on the preparatory concentration, enter the fundamental stage from the ninth path of liberation, because a leaping-over practitioner has previously attained the fundamental stage and seeks it no further, hence does not enter it. The gradual practitioner has never attained the fundamental stage before; hence, in the ninth liberation of the preparatory concentration, if one aspires to enter, one is able to enter the fundamental stage. The equanimity feeling in the uninterrupted path is the equanimity in the preparatory stage. The joy feeling in the path of liberation is the joy of the fundamental first dhyāna. Because the uninterrupted path severs the defilements of the lower stage and aspires to the higher stage, in the path of liberation one can enter the fundamental stage. For attainment through nine faculties, there are two types of nine: first, realization through leaping over, hence the treatise states: "One who completely eliminates sensual desire and realizes through leaping over obtains it through nine faculties, just as previously leaping over to obtain the once-returner's fruit (having previously severed the nine grades of defilement in the stage of an ordinary person is called 'completely eliminating desire'; now entering the path of vision, up to the subsequent cognition of the path, one leaps over the first two fruits and directly realizes the third, which is called 'realization through leaping over'). Although this is generally stated, there is nonetheless a distinction: because the stages relied upon are distinct, one may take any one among pleasure, joy, and equanimity. For the preceding fruit realized through leaping over, there was only the single equanimity faculty (end of treatise citation)." The explanation is: 'although this is generally stated' means that the general count of nine is the same as that for the once-returner. 'There is nonetheless a distinction' means that among the faculties, the designation of the feeling has a distinction, unlike the once-returner. 'Because the stages relied upon are distinct' explains the distinction mentioned above: because this fruit of the non-returner is realized relying on six stages, there are distinctions in the stages. If realized relying on the preparatory, intermediate, or fourth dhyāna, one uses only the equanimity feeling. Relying on the first or second dhyāna, one realizes it using the joy feeling. Relying on the third dhyāna, one realizes it using the pleasure feeling. Therefore, among the three feelings one may take any one, which means the names of the faculties have distinctions. The second type of nine: for one who realizes the fruit of the non-returner in gradual order using the supramundane path, if in the ninth path of liberation one enters the fundamental stage, it is obtained through nine faculties, namely the mind faculty, joy, equanimity, the five faculties of faith and the rest, and the faculty of having known. The uninterrupted path is associated with the equanimity feeling, and in the path of liberation there is additionally the joy feeling, so there are two feelings; and because it is the supramundane path, the faculty of having known is added. Therefore the treatise states: "Relying on the supramundane path, it is obtained through nine faculties: the eight faculties as before, plus the faculty of having known. Because in the ninth uninterrupted [path] and liberation, this is present in both ('eight faculties as before' means the same as the count of eight faculties in the worldly path previously, with the addition of the faculty of having known making nine; 'because in the uninterrupted and liberation this is present in both' means that this faculty of having known is present in both the uninterrupted and liberation paths, so it must be added)." Based on what has been clarified above, when the verse says 'seven, eight, or nine', one should know that there are two kinds of seven, namely one seven for the once-returner and one for the non-returner. There are three kinds of eight, namely one kind of eight in the fruit of the once-returner, and two kinds of eight in the fruit of the non-returner. There are three kinds of nine, namely one nine in the once-returner, and two nines in the non-returner.

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俱舍論頌疏論本 — Classical Chinese