俱舍論頌疏論本 4
English (machine translation) 4
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- English
4.1
From here begins the second major division of the text, explaining co-arising phenomena. Within this there are two parts: first, directly explaining simultaneous arising; second, extensively distinguishing differences.
4.2
Within the first part, directly explaining simultaneous arising, there are two sub-parts: first, explaining the co-arising of material phenomena; second, explaining the concurrent arising of the four categories.
4.3
First, explaining the co-arising of material phenomena, the treatise introduces with a question: "Now it should be investigated: since the characteristics of all conditioned phenomena are not the same and their arisings also differ, are there phenomena that definitely arise together? (This is the general question.) There are those that definitely arise together (general answer). That is to say, all phenomena are broadly of five categories: first, matter; second, mind; third, mental factors; fourth, formations not associated [with mind]; fifth, unconditioned phenomena. Unconditioned phenomena are unborn, and are not discussed here (this generally marks all phenomena, intending to take those that co-arise and excluding unconditioned phenomena). Now we first distinguish the definite co-arising of matter (specifically inquiring about matter)." The verse says:
4.4
"In desire, a subtle cluster without sound
And without a sense faculty has eight entities;
With the body faculty, nine entities;
With the remaining faculties, ten entities."
4.5
Explanation: "In desire, a subtle cluster without sound / And without a sense faculty has eight entities": "desire" means the desire realm. "Subtle" means fine in quality, not an atom. A cluster of matter that is extremely subtle is given the name "subtle cluster," to show that there is nothing more subtly minute than this. In the desire realm, when devoid of sound and devoid of faculties, eight entities arise together, not deficient in any single one. As for the "eight entities," they are the four great elements, visible form, odor, taste, and tangibility.
4.6
"With the body faculty, nine entities": a cluster possessing the body faculty has nine entities arising together; the eight entities are as before, with body as the ninth.
4.7
"With the remaining faculties, ten entities": the eye, ear, nose, and tongue are called "the remaining faculties"; with each of these—eye, ear, nose, and tongue—ten entities arise together. Taking the eye faculty for example: it necessarily has the body faculty, and above this there must be earth, water, fire, wind, visible form, odor, taste, and tangibility, thus making ten. As it is with the eye, so it is with the thirty entities of the ear, nose, and tongue. Hence the treatise says: "The eye, ear, nose, and tongue are definitely not separated from the body; relative to each other, their locations are distinct (the upper two sentences show that they definitely have the body, and the lower two sentences clarify that the four faculties are distinct, so one cannot add the ear onto the eye, etc.)." In the aforementioned clusters, if sound arises, the count increases respectively by nine, ten, and eleven; that is, adding sound to the former eight makes nine, adding sound to the former nine makes ten, and adding sound to the former ten makes eleven. Furthermore, the treatise states: "Because a place possessing sound does not arise separated from the faculties, it is called appropriated, arising caused by the great elements (because the presence of sound on a faculty is subtle in meaning, this passage points it out specifically)."
4.8
From this [follows] the second part, explaining the concurrent arising of the four categories. The treatise states: "Having thus distinguished the definite co-arising of matter, the definite co-arising of the rest will now be distinguished next." The verse says:
4.9
"Mind and mental factors are necessarily concurrent;
The characteristics of all formations [are concurrent], and perhaps acquisition."
4.10
Explanation: "Mind and mental factors are necessarily concurrent": mind and mental factors definitely arise together; whenever one is absent, the rest do not arise.
4.11
"The characteristics of all formations [are concurrent], and perhaps acquisition": "all formations" refers to all conditioned phenomena, which are of four kinds: matter, mind, mental factors, and formations not associated with mind. "Characteristics" refers to the four characteristics. These formations necessarily arise together with the four conditioned characteristics; hence the two words "necessarily concurrent" from the previous line carry over here, meaning it should read "the characteristics of all formations are necessarily concurrent." "Perhaps acquisition": "acquisition" refers to the acquisition of all formations; that is, among all formations, only sentient phenomena arise together with acquisition, which does not apply to non-sentient phenomena, and therefore it says "perhaps." Up to this point, the two different sections together conclude the first part, directly explaining simultaneous arising.
4.12
Next is the second major division, extensively distinguishing differences. Within this there are two parts: first, explaining mental factors; second, explaining formations not associated [with mind].
4.13
Concerning the explanation of mental factors, the text is divided into four sections: first, explaining the five grounds; second, explaining definite co-arising; third, explaining similarities and distinctions; fourth, explaining the varieties of various names.
4.14
Under the first section, explaining the five grounds, there are two parts: first, generally presenting the names and numbers; second, separately explaining the names and essences.
4.15
First, generally presenting the names and numbers: the treatise asks, "Earlier it was said 'mental factors'; which are they?" The verse says:
4.16
"Mental factors are of five kinds,
Differing as the universal factors and so on."
4.17
Explanation: "Mental factors are of five kinds" marks the ranks of mental factors. "Differing as the universal factors and so on" enumerates them: first, universal factors (mahābhūmika); second, universally virtuous factors (kuśalamahābhūmika); third, universal defilement factors (kleśamahābhūmika); fourth, universal non-virtuous factors (akuśalamahābhūmika); fifth, minor defilement factors (parīttakleśabhūmika). Briefly explaining the name "universal factors" (mahābhūmika-dharma): the treatise says, "'Ground' means scope of activity; if this is the scope of activity of that, this is said to be the ground for that phenomenon (explaining the meaning of the single word 'ground'. 'Ground' is the principal mind, which is the scope of activity of mental factors; hence it says ground means scope of activity. 'If this' refers to this principal mind. 'Is of that' refers to those mental factors. 'Scope of activity' means the mind is the scope of activity for the mental factors. 'This is said to be the ground for that phenomenon' means: because the mind is the scope of activity, this mind is said to be the ground belonging to those mental factor phenomena). Because it is the ground of great phenomena, it is called a great ground (explaining the two words 'great ground' [mahābhūmi]. 'Great' here refers to the ten mental factors such as sensation and ideation. Because sensation, ideation, and so forth pervade all classes of mind across the three moral natures, they are called 'great'. If one says 'great ground', it still refers to the principal mind; mind is merely a ground, but is not 'great'. Now saying 'great ground' means the ground of great phenomena is called a 'great ground'—a determinative compound [tatpuruṣa]). Here, if a phenomenon belongs to a great ground, it is called a universal factor (mahābhūmika-dharma). That is to say, the phenomenon is constantly present in all minds (this explains the three words 'universal factor'. 'Here' means among these mental factors. Among these mental factors, the ten mental factors such as sensation and ideation belong to the great ground, and are called universal factors. A factor of the great ground is called a universal factor—a determinative compound. Thus we know that saying only 'great' refers solely to the mental factors. If one says 'great ground', it refers to the principal mind. Saying 'universal factor' refers back to the mental factors. Above there are two layers of determinative compounds, which should be carefully considered)."
4.18
Below this is the second part, separately explaining names and essences, directly clarifying the five grounds. The text is divided into five sections, and first, regarding the universal factors, the treatise asks: "What are those phenomena?" The verse says:
4.19
"Sensation, ideation, volition, contact, desire,
Wisdom, mindfulness, and attention,
Resolve, and samādhi,
Pervade all minds."
4.20
Explanation: The first three lines indicate and enumerate them; the fourth line explains why they obtain the name of universal factors. Sensation means experiencing; this is of three kinds: painful, pleasurable, and neither, because there are distinctions (neither is the sensation of equanimity). Ideation is the grasping of images, that is, grasping distinct marks with respect to the objective field before one. Volition is mental construction, that is, being able to cause the mind to perform mental construction. Contact means impingement, arising from the coming together of faculty, object, and consciousness, having the ability to impinge. Desire means longing for an action to be undertaken. Wisdom means having discernment regarding phenomena. Mindfulness means clearly recording and not forgetting regarding conditions. Attention is activating the mind, that is, having the nature of alerting the mind. Resolve means certifying with respect to an object: 'this matter is like this, it is not otherwise,' giving rise to distinctive understanding. Samādhi is called here 'equipoise' (samādhi); it maintains the mind equally to function on a single object, and also maintains the mental factors, being spoken of as mind by way of the dominant factor.
4.21
"Pervade all minds" explains how they obtain the name of the ground. These ten mental factors pervade all classes of mind across the three moral natures, whereas the other mental factors cannot pervade them; therefore, these alone are called universal factors.
4.22
From this [follows] the second section, explaining the universally virtuous factors. The treatise says: "The ground of great good phenomena is called a great good ground (this explains the three words 'great good ground'. The ten mental factors such as faith pervade all good minds, thus obtaining the name 'great good'. The principal mind is called a 'great good ground' because it is the scope of activity of great good phenomena. The ground of the great good is a determinative compound. Therefore, the phrase 'great good ground' refers solely to the principal mind). Here, if a phenomenon belongs to a great good ground, it is called a universally virtuous factor; that is, the phenomenon is constantly present in all good minds (this explains the four words 'universally virtuous factor'. 'Here' means among these mental factors; it means that the ten factors such as faith, being phenomena belonging to the great good ground, are called universally virtuous factors. A factor of the great good ground is a determinative compound). What are those phenomena?" The verse says:
4.23
"Faith as well as non-negligence,
Pliancy, equanimity, shame, and remorse,
Two roots and non-harming,
And diligence only pervade virtuous minds."
4.24
The explanation says: "Faith" (śraddhā) means clarity; just as a water-clearing jewel can clear turbid water, so when the mind possesses the jewel of faith, it causes the mind to become clear. Some say that acquiescence in the four truths, the Three Jewels, and the fruits of wholesome and unwholesome karma is called faith. "And heedfulness" (apramāda) means cultivating wholesome dharmas. The treatise says: "Apart from wholesome dharmas, what else could be called cultivation? (The sense of this objection is: wholesome dharmas are themselves cultivation; apart from the wholesome, what could be called cultivation that it is termed heedfulness?)" It means that focused application toward the wholesome is its nature (answering the preceding objection: focused application is cultivation, and is termed heedfulness). In the sūtras of other schools there is this explanation: being able to guard the mind is called heedfulness. "Pliancy" (praśrabdhi): pliancy means lightness and agility, while ease means comfort and suitability. Having competence with regard to wholesome dharmas is called the mind's fitness. "Equanimity" (upekṣā) means abandoning depression and agitation, causing the mind to be balanced and free from alert excitation. The two of "shame" (hrī) and "embarrassment" (apatrāpya) will be explained later. The verse says "two roots", which refers to the two wholesome roots of non-greed (alobha) and non-hatred (adveṣa). Non-delusion (amoha) is not mentioned because the wholesome root of non-delusion has wisdom (prajñā) as its essence, and wisdom was already included among the preceding universal mental dharmas (mahābhūmika); hence it is not stated again among the universal wholesome mental dharmas (kuśalamahābhūmika). "Non-harming" (ahiṃsā) means absence of injury or vexation. "Vigor" (vīrya) is diligence, which has the nature of making the mind courageous. The verse says "only pervasive of wholesome minds", which explains how it receives the name "ground" (bhūmi), meaning it only pervades wholesome minds. Because the preceding [dharmas such as] faith possess these two characteristics—first, being solely wholesome by nature, and second, pervading all wholesome minds—just as the universal mental dharmas, though able to pervade wholesome minds, are not solely wholesome. Only faith and the others possess both characteristics, thereby obtaining the name "universal wholesome mental dharmas" (kuśalamahābhūmika).
4.25
From here third, explaining the universal defiled mental dharmas (kleśamahābhūmika). The treatise says: "Thus the universal wholesome mental dharmas have been explained. The ground of great defilement dharmas is called the 'great defilement ground' (explaining the four characters 'great defilement ground' [kleśamahābhūmi]. It refers solely to the primary mind [citta]. The mind is the ground of great defilement; hence it is called the great defilement ground, an appositional/genitive compound [tatpuruṣa]). Herein, if a dharma belongs to the great defilement ground, it is called a universal defiled mental dharma (explaining the five characters 'universal defiled mental dharmas' [kleśamahābhūmikadharma]. Among these mental factors, because the six such as delusion belong to the family of the great defilement ground, they are called universal defiled mental dharmas. The dharmas of the great defilement ground is a tatpuruṣa compound. Thus one should know that the three characters 'great defilement' refer solely to delusion and the like. The four characters 'great defilement ground' refer to the primary mind. The five characters 'universal defiled mental dharmas' refer back to delusion and the like. One should reflect carefully on this), meaning dharmas that are constantly present in defiled minds (explaining the meaning of 'universal/great' above). Which dharmas are they?" The verse says:
4.26
"Delusion, heedlessness, indolence, lack of faith,
Torpor, and restlessness are always only defiled."
4.27
The explanation says: "Delusion" (moha) is foolishness, also called ignorance (avidyā), because it arises from being confused about objects; it is also called lack of knowledge, because of lacking resolution; it is also called non-manifestation, because of lacking clear illumination. "Heedlessness" (pramāda) is negligence, not cultivating wholesome dharmas, and is the dharma opposed to the cultivation of wholesome dharmas. "Indolence" (kausīdya) is laziness, the mind lacking courage, and is the antidote to the vigor (vīrya) spoken of earlier. "Lack of faith" (āśraddhya) causes the mind not to be clear, and is the antidote to the faith (śraddhā) spoken of earlier. "Torpor" (styāna) means heaviness of body and mind, having no competence with regard to wholesome dharmas; it is also called the unfitness of body and mind. "Restlessness" (auddhatya) causes the mind to be unquiet. "Always only defiled" explains how they obtain the name of the ground; "pervasive" has the meaning of "always". These six above, first, are solely defiled, and second, pervade defilement; possessing these two characteristics, they alone obtain the name "universal defiled mental dharmas" (kleśamahābhūmika). For example, though sensation (vedanā) and the like pervade defilement, they are not solely defiled; and though the ten secondary defilements such as wrath (krodha) are solely defiled, they do not pervade defilement; hence none of them obtain the name "great defilement ground".
4.28
From here fourth, explaining the universal unwholesome mental dharmas (akuśalamahābhūmika). The treatise says: "Thus the universal defiled mental dharmas have been explained. The ground of great unwholesome dharmas is called the 'great unwholesome ground' (explaining the four characters 'great unwholesome ground' [akuśalamahābhūmi], referring to the primary mind. The primary mind is the ground of great unwholesome dharmas, so it is called the great unwholesome ground, a tatpuruṣa compound). Herein, if a dharma belongs to the great unwholesome ground, it is called a universal unwholesome mental dharma, meaning dharmas that are constantly present in unwholesome minds (this intends to explain the five characters 'universal unwholesome mental dharmas' [akuśalamahābhūmikadharma], referring to shamelessness and the like; because shamelessness and the like belong to the family of the great unwholesome ground, they are called universal unwholesome mental dharmas. The dharmas of the great unwholesome ground is a tatpuruṣa compound). Which dharmas are they?" The verse says:
4.29
"Pervasive only of unwholesome minds
Are shamelessness and lack of embarrassment."
4.30
The explanation says: "Pervasive [only] of unwholesome minds" explains why shamelessness (āhrīkya) and lack of embarrassment (anapatrāpya) obtain the name "great unwholesome". That is, shamelessness and lack of embarrassment are, first, solely unwholesome by nature, and second, pervade all unwholesome minds; possessing these two characteristics, they alone obtain the name "great unwholesome". For example, though sensation and the like pervade unwholesome minds, they are not solely unwholesome by nature. Among the secondary defilements such as wrath, setting aside flattery (śāṭhya), deceit (māyā), and pride (mada), these seven as well as hatred (dveṣa), though solely unwholesome by nature, do not pervade unwholesome minds; hence they do not obtain the name "great unwholesome". The mental marks of these two will be explained later.
4.31
From here fifth, explaining the secondary defiled mental dharmas (parīttakleśabhūmika). The treatise says: "Thus the universal unwholesome mental dharmas have been explained. The ground of small defilement dharmas is called the 'small defilement ground' (the three characters 'small defilement' refer to wrath and the like. The 'small defilement ground' refers to the primary mind: the primary mind is the ground of small defilement dharmas, hence it is called the small defilement ground, a tatpuruṣa compound). Herein, if a dharma belongs to the small defilement ground, it is called a secondary defiled mental dharma (these five characters 'secondary defiled mental dharmas' [parīttakleśabhūmikadharma] refer to the ten such as wrath; because wrath and the like belong to the family of the small defilement ground, they are called secondary defiled mental dharmas. The dharmas of the small defilement ground is a tatpuruṣa compound). That is, dharmas that accompany only a portion of defiled minds (explaining the name 'small defilement'; because they do not pervade all, it says 'a portion'). Which dharmas are they?" The verse says:
4.32
"Wrath, concealment, stinginess, envy, vexation,
Harmfulness, grudge, flattery, deceit, and pride:
Such categories as these are named
Secondary defiled mental dharmas."
4.33
The explanation says: These ten such as wrath are named small defilements. They possess three characteristics: first, being abandoned solely by cultivation (bhāvanāheya); second, arising in the ground of mental consciousness and being associated with ignorance; and third, each operating separately. Possessing these three characteristics, they alone obtain the name "small defilement ground". For example, the ten universal mental dharmas such as sensation, the six universal defiled mental dharmas such as delusion, the two of shamelessness and lack of embarrassment, and among the indeterminate (aniyata) factors, greed, hatred, investigation, examination, and sleep—all these dharmas lack [one or more of] the three characteristics. Although the two of conceit (māna) and doubt (vicikitsā) are associated with mental consciousness and delusion, both lack being abandoned solely by cultivation, for conceit extends to being abandoned by vision and cultivation, and doubt is abandoned solely by vision. Although remorse (kaukṛtya) is abandoned solely by cultivation, it lacks association [exclusively] with mental consciousness and delusion, because it extends to being wholesome by nature; hence none of these are named secondary defiled mental dharmas. The above five distinct sections completely conclude the individual explanation of the names and entities of the five grounds.
4.34
From here second, explaining the definite co-arising [of mental factors], within which there are two parts: first, explaining the desire realm; second, explaining the higher realms.
4.35
Regarding co-arising in the desire realm, the treatise asks: "Herein it should be stated: in which mental state (cittasaṃprayukta) do how many mental factors definitely co-arise?" The verse says:
4.36
"Because the desire realm has investigation and examination,
In a wholesome mental state,
There are twenty-two mental factors. At times remorse is added.
In the unwholesome, [when associated with] unshared [ignorance]
Or accompanied by [wrong] view, there are only twenty;
With the four defilements, wrath and the like,
Or remorse, there are twenty-one.
Defiled [neutral] has eighteen. Non-defiled [neutral] is accepted as twelve.
Sleep is admitted without contradiction;
If present, all increase by one."
4.37
The explanation says: In order to understand this verse, one must first know that in the desire realm mental states are of five kinds: wholesome is only one. Unwholesome is of two kinds: first, associated with unshared ignorance (āveṇikī avidyā), meaning this mental state has only ignorance and no other defilements; second, associated with the other defilements such as greed and hatred. Indeterminate (avyākṛta) is of two kinds: first, defiled indeterminate (nivṛtāvyākṛta); second, non-defiled indeterminate (anivṛtāvyākṛta). Now, the text of this verse explains co-arising with reference to these five classes. As for "Because the desire realm has investigation and examination, in a wholesome mental state there are twenty-two mental factors": in the desire realm there must be investigation (vitarka) and examination (vicāra); therefore, in a wholesome mental state twenty-two co-arise—namely, the ten universal mental dharmas (mahābhūmika), the ten universal wholesome mental dharmas (kuśalamahābhūmika), together with investigation and examination.
4.38
As for "At times remorse is added": this remorse (kaukṛtya) extends to wholesome and unwholesome natures; whether it is present in a wholesome mind is indeterminate, hence it says "at times". If a wholesome mind has it, remorse is further added to the previous mental state, making twenty-three. Regarding the term "remorse" (kaukṛtya), the treatise has three explanations. The treatise says: "What is remorse? (A question.) The essence of what was badly done is called bad action (an answer: a mind of aversion arises toward an action done; whether bad or wholesome, whether done or not done, both constitute its object). One should know that here, through the dharma that is the object of bad action, it is called remorse—that is, the nature of mental regret taking bad action as its object." The commentary says: Since the badly done action does not accord with one's wish, regret thereupon arises; this very regret, arising with bad action as its object, is called remorse. The bad action is the object, not the regret itself. Now calling regret "remorse" is naming it after its object. Below this the treatise text continues: "Just as taking emptiness as an object is called the door of liberation of emptiness, or taking the impure as an object in non-greed is called the impure." The commentary says: This passage adduces examples to establish the point. The door of liberation of emptiness has absorption as its essence; it is now called emptiness because it takes emptiness as its object, being named after its object. The contemplation of impurity has non-greed as its essence; it is now called impurity because it takes impurity as its object, being named after its object. Remorse is also like this. "Furthermore, one sees in the world that based on the locus of support, that which depends on it is spoken of, just as when saying that all villages, towns, and provinces have come together in assembly. The bad action is precisely the support of the regret; hence, based on the support, it is spoken of as remorse." The commentary says: The meaning of this second explanation is that first, due to bad action, regret only then arises; hence one knows that bad action is the support of regret. Now calling regret "remorse" is manifesting the supported fact through the locus of support. Just as people depend on a village, and the village is the support, when the people assemble one says the village has come—this is citing the supporting village to show the dependent people. "Furthermore, the name of the cause is metaphorically applied to the essence of the fruit, just as when saying: 'These six bases of contact should be known as previously performed karma.'" The commentary says: This third explanation means that the cause is the bad action, and the fruit is the regret. Now calling regret "remorse" is establishing the name of the cause on the fruit. "Just as when saying" means as the sūtra says. These six bases of contact are the six sense faculties such as the eye. These six bases of contact are the fruit, and previously performed karma is the cause; when the sūtra says the six bases of contact are karma, this is also establishing the name of the cause on the fruit. Question: "What kind of remorse is called wholesome?" Answer: "It means the nature of mental regret regarding wholesome and unwholesome actions done or not done: when in the past one did not do good and did evil, and later generates regret, this is called wholesome remorse. Contrary to this is called unwholesome: when in the past one did good and did not do evil, and later generates regret, this is called unwholesome remorse. Therefore these two remorses arise based respectively on the two bases of wholesome and unwholesome."
4.39
Regarding "In the unwholesome, [associated with] exclusive [ignorance] and with views, there are only twenty": this clarifies the twenty mental factors that arise co-existently in the unwholesome category of mind. "The unwholesome, exclusive" refers to exclusive ignorance (āveṇikī avidyā). "Views" refers to unwholesome views. "With" means that the unwholesome mind arises, first, with exclusive ignorance, and second, with unwholesome views. Now, in the mental category of unwholesome exclusive ignorance, there must be twenty mental factors co-arising, namely the ten great ground [factors], the six great defilement ground [factors], the two great unwholesome ground [factors], as well as investigation and scrutiny. Second, as for the mental category associated with unwholesome views: in this mind there is either wrong view, or attachment to views, or attachment to rules and rituals, and twenty mental factors also arise co-existently with it, whose names are just as described above for the exclusive category. Among the five views, the view of individuality and extreme views are excluded, because these two views are obscured indeterminate views. Question: "Should this mental category associated with unwholesome views not total twenty-one—twenty as before, plus the unwholesome view; why then does it state 'only twenty'?" Answer: "Because a view is not added additionally, there are not twenty-one. It is because a distinct function of wisdom within the ten great ground factors is designated as a 'view'. A view has wisdom as its essence; and since wisdom is already included within the ten great ground factors, it is not stated again."
4.40
Regarding "The four defilements, wrath and the like, and remorse have twenty-one": these comprise three classes: first, "the four defilements" are greed, hatred, doubt, and pride; second, "wrath and the like" are the ten minor secondary defilements; third, "remorse" is remorse of the unwholesome type. Each of these three classes of mind has twenty-one mental factors co-arising. First, as for the twenty-one in the mental category associated with the four defilements, they are the ten great ground [factors], the six great defilement ground [factors], the two great unwholesome ground [factors], as well as investigation and scrutiny. Adding any one of greed and the others to these twenty makes twenty-one. As for the twenty-one with wrath and the like, there are the twenty as before, plus one factor of wrath and the like. As for the twenty-one with unwholesome remorse, there are the twenty as before, plus the one factor of remorse.
4.41
Regarding "The obscured has eighteen": this takes the obscured indeterminate mind of the desire realm, namely that which is associated with the two views of individuality and extremes. These two kinds of view can obscure the noble path, or are obscured by delusion, hence called "obscured"; and because they cannot yield a [karmic] maturation, they are called "indeterminate". This obscured mind must have eighteen mental factors co-arising, namely the ten great ground [factors], the six great defilement ground [factors], as well as investigation and scrutiny. That a view is not added here should be understood as explained above.
4.42
Regarding "The unobscured is accepted as having twelve": this refers to the desire[-realm] unobscured minds born of maturation and so on. These have twelve mental factors co-arising, namely the ten great ground [factors] as well as investigation and scrutiny. The word "accepted" indicates that according to the Sarvāstivāda school, remorse does not extend to the indeterminate; therefore in the unobscured indeterminate mind only twelve are accepted. This differs from the Sautrāntika view that remorse extends to the indeterminate mind; adding remorse to the indeterminate mind yields thirteen, which is not what is accepted here.
4.43
Regarding "Torpor is pervasive and does not conflict; when present, each increases by one": because torpor extends across the three moral natures, its pervasive presence in the preceding categories of mind does not conflict. In whichever category it is present, it is said to increase this [count]: namely, to the twenty-two in the wholesome above, it is added to make twenty-three; if it is twenty-three previously, it increases to twenty-four. The unwholesome and indeterminate should be understood following this analogy.
4.44
From this point, second, clarifying the co-arising in the higher realms: the treatise states, "Having already explained the co-arising of mental categories of the desire realm, those of the higher realms shall now be explained." The verse says:
4.45
"The first absorption excludes the unwholesome,
As well as remorse and torpor.
The intermediate absorption also excludes investigation;
The higher further exclude scrutiny and the rest."
4.46
The commentary explains: Regarding "The first absorption excludes the unwholesome, as well as remorse and torpor": in the first absorption, like the mental factors of the desire realm described above, only the unwholesome is excluded. The unwholesome comprise ten: hatred as one, seven among the minor defilements—wrath and the like, excluding deceit, dissimulation, and complacency—and the absence of shame and conscience. These ten defilements are purely unwholesome by nature, and do not exist in the form realm. Remorse is excluded because remorse is associated with the faculty of grief, and the form realm is detached from grief, hence remorse is absent. Torpor is excluded because in the form realm there is no material food, hence no torpor.
4.47
Regarding "The intermediate absorption also excludes investigation": this means that the intermediate absorption, in addition to what was excluded previously, further excludes investigation; all the rest are possessed.
4.48
Regarding "The higher further exclude scrutiny and the rest": "the higher" means from the second dhyāna upward, up to [the sphere of] neither-perception-nor-non-perception. These, from the second dhyāna upward, in addition to what was excluded previously, also exclude scrutiny and the rest. "And the rest" includes deceit and dissimulation; all the rest are possessed. The sūtra states that deceit and dissimulation extend at most to the realm of Brahmā; therefore only the first dhyāna can have deceit and dissimulation, because in the first dhyāna stage subjects and lords depend on one another, and deceit and dissimulation inevitably occur. As it is said in the sūtra: "The Great Brahmā King was residing among his own Brahmā host when suddenly the bhikṣu Aśvajit asked him, 'Where do these four great elements cease without remainder?' The Brahmā King, not knowing the stage where they cease without remainder, gave a deceptive and evasive answer: 'Among this Brahmā host, I am the Sovereign, the Maker, the Transformer, the Creator, the Nourisher, the Father of all beings.' Having spoken these words, he led him outside the assembly and, speaking deceptively in apology, bade him go back and ask the Buddha." The explanation says: The Great Brahmā King did not know that the cessation of the four great elements without remainder is when one relies on the six stages—the threshold [of the first dhyāna], the intermediate, and the four dhyānas—to produce the uncontaminated path and abandon the defilements of the fourth dhyāna, or relies on the preliminary stage of the sphere of boundless space to produce the contaminated path and abandon the defilements of the fourth dhyāna; hence he answered evasively. The evasive words are included under deceitful speech. His deceitful apology demonstrates the presence of dissimulation. "Maker" means 'I can make the world'. "Transformer" means 'I can transform the world'. "Creator" means 'I can generate all beings'. "Nourisher" means 'I can sustain all beings'.
4.49
From this point, third, clarifying subtle distinctions between similar [factors]. This has two sections: first, clarifying the absence of shame and the like; second, clarifying investigation, scrutiny, and the like.
4.50
Now, first, clarifying the absence of shame and the like, the treatise states: "Now we should next explain subtle distinctions among the various mental factors discriminated above: what is the distinction between absence of shame and absence of conscience, and between affection and respect?" The verse says:
4.51
"Absence of shame and conscience are not honoring
And seeing no fear in faults.
Affection and respect are faith and shame,
Existing only in [the realms of] desire and form."
4.52
The commentary explains: "Absence of shame and conscience" presents [the topics]. "Not honoring" explains the absence of shame (ahrīkatā): not honoring the worthy and good is called absence of shame. That is, being without respect and veneration, without dread or constraint, and without compliance toward spiritual virtues and virtuous persons, is called absence of shame; this is the direct opponent of reverence. "Virtue" refers to the virtues of morality, concentration, and wisdom. "Virtuous persons" refers to persons endowed with morality, concentration, and wisdom. "Without dread or constraint" means without fear. "Without compliance" means not performing the etiquette of a disciple.
4.53
Regarding "Seeing no fear in faults": this explains the absence of conscience (anapatrāpya). Things rebuked and reviled by good people are called "faults". Seeing no dreadful fruit that can be incurred in these faults is called absence of conscience. Here, the word "dread" indicates an undesirable fruit, because it is capable of generating dread. Other masters say: "Being shameless regarding faults one has committed when looking at oneself is called absence of shame; being shameless when looking at others is called absence of conscience. The distinction between shame and conscience should be understood as the reverse of this." That is, reversing the first explanation: having respect and veneration, having dread and constraint, and having compliance is called shame (hrī); seeing dread in faults is called conscience (apatrāpya). Reversing the second explanation: having shame when observing oneself regarding committed faults is called shame; having shame when observing others is called conscience.
4.54
Regarding "Affection and respect are faith and shame": this explains the distinction between affection and respect. Affection is faith (śraddhā); respect is shame (hrī). Affection means fond appreciation, whose essence is faith. Yet affection is of two kinds: first, contaminated; second, uncontaminated. Contaminated refers to greed, such as affection for wife, children, and so forth. Uncontaminated refers to faith, such as affection for teachers, elders, and so forth. In this verse, "affection" takes the second kind of affection. There is faith that is not affection, namely faith regarding suffering and origin: because one admits and accepts them, there is faith; because they are repulsive, they are not affection. There is affection that is not faith, namely all contaminated affection: because the arising of greed is affection, and contamination is not faith. There is that which is both faith and affection, namely faith regarding cessation and the path: because one admits and accepts them, faith arises; because they are delightful, there is affection. There is that which is neither faith nor affection, namely excluding the aforementioned aspects. Respect means honoring, whose essence is shame, as in the previous explanation of shame as having respect and so forth. There is shame that is not respect, namely shame regarding suffering and origin: generating embarrassment has shame, but because they are repulsive, it is not respect. There is that which is both shame and respect, namely shame regarding cessation and the path: having veneration has shame, and because they are delightful, there is respect.
4.55
Regarding "Existing only in [the realms of] desire and form": differentiating by the three realms, such affection and respect exist in the desire and form realms, and are absent in the formless realm. Question: "Are faith and shame not great wholesome ground factors, which exist in the formless realm as well?" Answer: "Affection and respect are of two kinds: taking phenomena as their object, and taking persons (pudgala) as their object. Affection and respect directed toward phenomena exist universally in the three realms. What is intended here is that which takes persons as its object; therefore it exists in desire and form, but is absent in the formless realm. 'Pudgala' is translated here as 'frequently taking destinies', meaning one who repeatedly takes rebirth in the various destinies."
4.56
From this point, second, clarifying investigation, scrutiny, and the like, the treatise states: "Having thus explained the distinction between affection and respect, what is the distinction among investigation, scrutiny, pride, and complacency?" The verse says:
4.57
"Investigation and scrutiny are grossness and subtlety of mind;
Pride is elevation of mind in relation to others;
Complacency, through attachment to one's own states,
Is loftiness of mind without regard."
4.58
The commentary explains: Regarding "Investigation and scrutiny are grossness and subtlety of mind": investigation (vitarka) means seeking; scrutiny (vicāra) means examining. The gross nature of the mind is called investigation; the subtle nature of the mind is called scrutiny. There is another explanation: the two factors of investigation and scrutiny are the formations of speech. Thus the sūtra states: 'There must be investigation and scrutiny before there can be speech; without investigation and scrutiny there are no such formations of speech.' The gross is called investigation, and the subtle is called scrutiny. 'Formations of speech' means the causes of speech.
4.59
Regarding "Pride is elevation of mind in relation to others": pride (māna) refers to the self-elevating nature of the mind in relation to others: evaluating differences in qualities between oneself and others, the mind elevates and relies on itself, holding others in contempt; hence it is called pride.
4.60
Regarding "Complacency, through attachment to one's own states": "one's own states" refers to one's own physical form, strength, and other phenomena. That is, complacency (mada) takes attachment to one's own states as its prerequisite, making the mind arrogant and negligent, lacking all regard. The treatise states: "Other masters say: just as the distinct excitement and elation generated by liquor is called intoxication, so the distinct excitement and elation generated by greed is called complacency. Such is the characteristic difference between complacency and pride." The above two sections, differing [in topic], conclude the third part clarifying subtle distinctions between similar [factors].
4.61
From this point, fourth, clarifying the distinctions among various designations: the treatise states, "However, in the sūtras, various names and characteristics are established for mind and mental factors in accordance with meanings; now these distinctions of names and meanings shall be differentiated." The verse says:
4.62
"Citta, manas, and vijñāna are one in substance;
Mind and mental factors have a basis,
Have an object, have an aspect,
And have five aspects of association."
4.63
The commentary explains: Regarding "Citta, manas, and vijñāna are one in substance": accumulating and giving rise is called citta (mind), meaning capable of accumulating and giving rise to the matters of the three karmas. Cogitating is called manas (intellect). Discerning is called vijñāna (consciousness). There is another explanation: because of the various distinctions of pure and impure realms, it is called citta (pure means wholesome, impure means unwholesome, realm means substance). Because this very thing acts as a basis for others, it is called manas; "this very thing" means this very citta; the meaning of "basis" is used to explain manas. Because it acts as that which relies on the basis, it is called vijñāna, for consciousness is capable of relying on the intellect. According to the above two explanations, although these three names—citta, manas, and vijñāna—differ in meaning, their substance is one.
4.64
As for "mind and mental factors have a basis, have an objective referent, have an aspect, and 'associated' has five aspects": this explains that mind and mental factors have four further names; although their senses differ, their intrinsic nature is yet one. First, they are named "having a basis" (sāśraya): mind and mental factors are all called having a basis because they rely on their bases, the faculties. The basing faculties are the six faculties of the eye and the rest. Second, they are named "having an objective referent" (sālambana), because they grasp objective domains. The objective domains are the six objects of form and the rest. Third, they are named "having an aspect" (sākāra), meaning that they share a single aspect. For example, when observing the object blue, the mind and mental factors all take on an image of blue; this image upon consciousness is named the "aspect." "Activity" (ākāra) means active cognitive understanding, namely the cognitive mind that grasps the object. "Aspect" (ākāra) means the image, namely the form upon the activity. The aspect of cognitive understanding is named "aspect" (ākāra)—an appositional determinative compound (tatpuruṣa). Mind and mental factors all possess the blue aspect; though the blue aspects are multiple, because they share the identical blue, they are said to share a single aspect. Or, they are named having an aspect because, as the Śāstra says: "Because they equally arise with an aspect regarding the distinctions of varieties in the objective referent." The explanation states: "distinctions of varieties" means that the object is not single. "Equally arise" means that mind and mental factors arise simultaneously and equally. Fourth, they are named "associated" (samprayukta), because they are equally conjoined. Being equally conjoined means that mind and mental factors are equal in five aspects, hence they are said to be associated: because they are all equal in (1) basis, (2) objective referent, (3) aspect, (4) time, and (5) substantial entity. Equality of time means that mind and mental factors share identical times of arising, abiding, changing, and ceasing. Equality of substantial entity means that substantial entity is intrinsic nature; in a single association, just as the mind's entity is one, each of the various mental factors is likewise one, because two feelings or the like do not associate together. The above [sections], though differing, together conclude the first [major part], explaining mental factors.
4.65
From here begins the second major division of the text, explaining conditioned factors not associated [with mind] (citta-viprayukta-saṃskāra). Therein are three parts: first, a general indication of their names and number; second, separate quotation and explanation; third, analysis through various categories.
4.66
First, regarding the general indication of names and number, the Śāstra says: "The extensive analysis of the meaning of mind and mental factors has already been stated. Which are the conditioned factors not associated with mind?" The verse states:
4.67
"Conditioned factors not associated with mind are: / acquisition, non-acquisition, generic similarity, / non-conception, the two absorptions, vital faculty, / the characteristics, groups of words, and so forth."
4.68
The commentary explains: The verse says "the two absorptions," which are the absorption of non-conception and the absorption of cessation. "The characteristics" are the four characteristics. "Groups of words, and so forth" includes by "and so forth" groups of phrases and groups of phonemes. In total there are fourteen: (1) acquisition (prāpti), (2) non-acquisition (aprāpti), (3) generic similarity (nikāya-sabhāgatā), (4) fruit of non-conception (āsaṃjñika), (5) absorption of non-conception (asaṃjñi-samāpatti), (6) absorption of cessation (nirodha-samāpatti), (7) vital faculty (jīvitendriya), (8) arising (jāti), (9) abiding (sthiti), (10) change (jarā), (11) cessation (anityatā), (12) group of words (nāma-kāya), (13) group of phrases (pada-kāya), and (14) group of phonemes (vyañjana-kāya). These fourteen kinds are not mental factors in substance and do not associate with mind, so they are named "not associated with mind." In the category of the five skandhas, they are subsumed under the skandha of conditioned factors (saṃskāra-skandha), hence they are named "conditioned factors not associated with mind."
4.69
From here begins the second part, separate quotation and explanation, in which there are seven sections: (1) explaining acquisition and non-acquisition; (2) explaining generic similarity; (3) explaining non-conception; (4) explaining the two absorptions; (5) explaining the vital faculty; (6) explaining the four characteristics; and (7) explaining groups of words and the rest.
4.70
Within the first section, explaining acquisition and non-acquisition, there are again two parts: (1) explaining their intrinsic nature; (2) explaining their distinctions.
4.71
First, explaining their intrinsic nature, the Śāstra says: "Therein, we first distinguish the characteristics of acquisition and non-acquisition." The verse states:
4.72
"Acquisition is gaining and possession; / non-acquisition is the opposite of this. / Acquisition and non-acquisition apply only to / one's own continuum and to the two cessations."
4.73
The commentary explains: The upper two lines explain intrinsic nature, and the lower two lines explain the support. "Acquisition is gaining and possession" explains the intrinsic nature of acquisition. Acquisition is of two kinds: (1) gaining (lābha) and (2) possession (samanvāgama). Within gaining there are two kinds: (a) gaining now what was not yet acquired, and (b) gaining now what had already been lost. Therefore the Śāstra says: "gaining now what was not yet acquired or what was already lost." The explanation states: "gaining now what was not yet acquired" refers, for example, to one who had not yet acquired the precepts and now receives and acquires the precepts; newly arriving at the characteristic of arising, being on the verge of possession, it is called "gaining now." "Gaining now what was already lost" refers, for example, to one who previously sat in absorption and, meeting with conditions, relinquished the absorption, which is called "already lost"; later, cultivating and acquiring it again, newly arriving at the characteristic of arising, being on the verge of possession, it is called "gaining now." As for "possession": a factor not previously acquired is now acquired, or what was already acquired previously is now not lost again; this acquired factor flowing into the present is called "possession." Therefore the Śāstra says: "Having acquired it, not losing it is called possession." Thus we know that at the time of gaining it is not called possession, and at the time of possession it is not called gaining.
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- 俱舍論頌疏論本 — Classical Chinese