瑜伽論記 24.43

24.43

第三解集諦，言由四因緣至百八愛行者，由彼愛散起諸煩惱發業招生，故偏舉愛也。何等名為五種我慢等者，景師云：謂於我見未永斷故乃至於其六處，此句是總，即為第一；乃至未為衰老所損乃至是我如昔，是第二；彼若復為乃至若成就好色大力我今美妙，是第三；若違於此我非美妙，是第四；若為衰老所損乃至我今變異，是第五。達師云：言五起我慢者，一、謂於我見乃至如昔者於不變六處中計我；二、彼若復為乃至無辨者，於或變或不變中計我；三、彼若成就乃至美妙者，於美妙六處中計；四、若違乃至非美妙者，於非美妙六處中計我；五、若為衰老已下，捨衰老中計我，此五我見起慢，故有五也。更有一釋：一、時六處，以依六處假立命根，即持命也；二、恃妙色；三、恃大力；四、恃安樂，五、恃辨才。然即依五支果所起我慢名五種我慢也。云何自性差別？謂此五種我慢為依，發起有愛及無有愛者，麁分二也。又彼有愛，軟中上品差別而轉等者，細分也。於中無有乃至無三品者，景師云：道理無有愛，由思擇起應亦有三品，如分別我可無三品也，今思一相，故言唯上品也。達師云：由此文證知無有愛，一向分別起非俱生也，此文望俱生故無三品，若約自類亦非無三品差別。軟有愛者，謂於當來，願我當有者，一、願我有也。即於六處，願我當有者，二、願我所也。即如是類，願我當有等者，三、明現得好身種類，復願當來還得是類，異如是類願我當有等者，四、明於現惡身，願於未來得異類勝身也。中有愛者乃至願我得有，第一願我有也。即於六處者，願我所有也，即如是類異如是類，如前下品有愛中辨。上有愛者乃至四種相愛名上有愛者，上品有愛亦有四種，一、願我當有，二、六處當有，三、即如是類，四、異如是類，如前中下二品愛。說此五種愛自性差別乃至十八愛行等者，依五慢起故，有五受也。景師等云：十八愛行，因十八受生，謂六憂、六喜、六捨，依小論說愛因六憂後生，不與相應，愛與喜捨同時相應，亦從喜捨後生，今大乘真實理門，愛與憂相應，緣外六塵十八愛行如依六根。此差別者，謂於內計我於外也計我所而起於慢乃至於法亦計我所餘隨所應，如前應知者，如計內六起有愛無有愛，有愛有三品，無有唯上品，有愛三品中，一一皆起四種愛，願於外六處計於我所差別道理，準前內六界說，故云如前應知。如是十八者，六外界中起十八愛也。并前愛行者，內六處中亦有十八愛，合說有三十六愛行也。泰師云：自身名內處，緣十八界起十八愛故有十八愛，地身名外處，緣他十八界亦起十八愛，以外處十八合內處十八，故有三十六愛。時差別者，即於三世各有三十六愛，故有一百八種。又於此中無差別相至皆為愛者，一切煩惱境皆是希求通名為愛。下有眾名，并是釋經中愛名差別。

Third, in explaining the truth of suffering: regarding the phrase "from four causal conditions up to the hundred and eight craving-conducts," craving alone is singled out because it is by the dissemination of that craving that the various afflictions arise, initiate karma, and bring about rebirth. Regarding "What are the five kinds of self-pride?" Master Jing says: "Because view of self has not yet been perpetually abandoned up to in the six sense bases"—this phrase is general and constitutes the first; "up to not yet being impaired by decline and old age, up to 'I am as of old'" is the second; "if that one again... up to if endowed with fair complexion and great strength, 'I am now magnificent'" is the third; "if contrary to this, 'I am not magnificent'" is the fourth; "if impaired by decline and old age... up to 'I am now transformed'" is the fifth. Master Da says: Regarding the five arisings of self-pride: 1. "because view of self... up to 'as of old'" posits a self in the unchanging six sense bases; 2. "if that one again... up to without eloquence" posits a self in that which is either changing or unchanging; 3. "if endowed... up to magnificent" posits [a self] in the magnificent six sense bases; 4. "if contrary... up to not magnificent" posits a self in the unmagnificent six sense bases; 5. from "if impaired by decline and old age" downwards posits a self in relinquishing decline and old age. Because self-pride arises from these five views of self, there are five. There is another explanation: 1. the six sense bases of time, because the life faculty is provisionally established relying on the six sense bases, which is sustaining life; 2. relying on exquisite complexion; 3. relying on great strength; 4. relying on well-being; 5. relying on eloquence. Thus, the self-pride arisen on the basis of the five resultant limbs is called the five kinds of self-pride. "What are the differences in intrinsic nature? Namely, relying on these five kinds of self-pride, one gives rise to craving for existence and craving for non-existence"—this is the coarse division into two. "Moreover, that craving for existence functions with differences of weak, medium, and strong grades, etc."—this is the fine division. Regarding "therein non-existence... up to has no three grades," Master Jing says: In principle, craving for non-existence, since it arises through deliberate investigation, ought also to have three grades, just as conceptualized self can lack three grades; here it considers one aspect, and therefore says it is solely of the strong grade. Master Da says: By this text we verify and know that craving for non-existence arises exclusively from conceptualization and is not innate; this text speaks in contrast to innate [affliction], hence it lacks three grades, but with respect to its own category, it is not without the differentiation of three grades. "Weak craving for existence, namely toward the future, wishing 'May I exist'" is 1: wishing that I myself exist. "Toward the six sense bases, wishing 'May they be mine'" is 2: wishing for my possessions. "'In just such a kind, wishing may I exist,' etc." is 3: explaining that having presently obtained a good kind of body, one further wishes to obtain that kind again in the future. "'In a different kind from this, wishing may I exist,' etc." is 4: explaining that toward a present bad body, one wishes in the future to obtain an exquisite body of a different kind. "Medium craving for existence... up to wishing 'May I come to exist'"—the first is wishing that I exist. "'Toward the six sense bases'" is wishing for my possessions; "in just such a kind, in a different kind from this" are to be distinguished as in the lower-grade craving for existence before. "Strong craving for existence... up to craving of four aspects is called strong craving for existence"—the high-grade craving for existence also has four kinds: 1. wishing "May I exist"; 2. "May the six sense bases exist"; 3. "In just such a kind"; 4. "In a different kind from this," like the middle and lower two grades of craving above. Regarding "Explaining the differences in intrinsic nature of these five kinds of craving... up to eighteen craving-conducts, etc.," because they arise based on the five prides, there are five feelings. Master Jing and others say: The eighteen craving-conducts are produced dependent on eighteen feelings, namely six griefs, six joys, and six equanimities. According to the Hīnayāna treatises, craving is produced after the six griefs and is not associated with them, whereas craving is simultaneously associated with joy and equanimity and is also produced after joy and equanimity. Now in the true principle gateway of the Mahāyāna, craving is associated with grief, taking the external six dusts as objects for the eighteen craving-conducts just as relying on the six sense faculties. "This distinction refers to positing self internally, and externally also positing what belongs to self to give rise to pride... up to also positing what belongs to self toward phenomena; the rest should be understood as before according to the case"—just as positing the internal six [bases] gives rise to craving for existence and craving for non-existence, where craving for existence has three grades and non-existence is solely of the strong grade, and within the three grades of craving for existence each gives rise to four kinds of craving, the principle of difference in positing what belongs to self with respect to the external six sense bases is analogized to the explanation of the internal six realms before; hence it says "it should be understood as before." "Such eighteen" are the eighteen cravings arisen among the six external sense fields. "Combined with the former craving-conducts" means that within the internal six sense bases there are also eighteen cravings, so stated together there are thirty-six craving-conducts. Master Tai says: One's own body is called the internal bases; because one gives rise to eighteen cravings with the eighteen dhatus as objects, there are eighteen cravings. Another's body is called the external bases; taking another's eighteen dhatus as objects one also gives rise to eighteen cravings. Combining the external bases' eighteen with the internal bases' eighteen, there are thirty-six cravings. "Differences of time" means that in each of the three times there are thirty-six cravings, and so there are one hundred and eight kinds. Moreover, regarding "herein there is no differentiated characteristic... up to all are craving," all objects of affliction are sought after, and are universally termed craving. The various names below all explain the different names of craving in the sūtras.