瑜伽論記 24.43

24.43

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.