瑜伽師地論略纂 13.63

13.63

論云「復次，云何應知生、老、住、無常」等以下，明二十四不相應。此中但有二十二，除不和合及方，下有具足。後卷明二定及報。何故不言方、不和合耶？及方之處又等得色上義隱難知，不和合即諸法離散時立亦顯，又為對和合性立得對，亦應文不得苦離，故略不論無。又今略以六門分別：一、名，總名心不相應行。此名心者，簡心。是二種：不如心之緣慮；非如色之礙故，亦應名色不相應，然以略故，不簡心所。行簡無為。別名如文，可知。二、體，並是假法無體，不但種子，不相應行蘊、法略法處攝，亦是分位假。第三、心色分位建立者，無相定並報、滅盡定，此三心分位上建立，心無之處，種子上而施設故。不如心緣慮，名不相應。命根若依第八識上立，是心；依《顯揚》云於六處決定建立，即通色、心。法師云：無想報於阿賴耶上立。此當總報。然第五十三云：生得心、心法滅，即報心、心所滅。此於第四捨受種子上立，至下卷文當知。方於礙立，故云無色之法，《如實論》云亦於心上故。論名、句、文，此唯於聲，方唯於色，此四色聚中分位建立，非同色之有礙。何以方唯色等者？如《對法》：偏布處所，無有功能。別據處所云色有方時，此就識有方無爽。即餘十二法通色心建，若取命根及方，即十四方通色心。四、漏無漏者，無相定及報、異生性唯有漏，滅盡定唯無漏，餘通漏無漏。五、界地者，無想定及報唯在第四靜慮。滅定依非想次第定中，如此說從麁至細，如此說得此定時，必依時非非想心故，方得如此說。若不爾，後時依初禪亦得入故。

Where the treatise states, "Furthermore, how should one understand arising, aging, staying, and impermanence?" and so forth, it explains the twenty-four unassociated [formations] below. Here there are only twenty-two, omitting non-conjunction and direction; they are complete below. In a subsequent fascicle, it explains the two absorptions and their retribution. Why does it not mention direction and non-conjunction? The locus of direction is difficult to understand because its meaning based on form is subtle, while non-conjunction is plainly evident when dharmas disperse; furthermore, to pair with conjunction, acquisition is paired [with it], and the text also omitted [it] because it did not obtain the separation from suffering, hence it is briefly not discussed as non-existent. Now, to analyze them briefly through six headings: First, name: collectively named mental unassociated formations. The name "mental" differentiates them from mind. These are of two kinds: they are not like the cognitive reflection of mind; and because they are not like the obstruction of form, they should also be called form-unassociated, yet for brevity, mental factors are not singled out. "Formations" differentiates them from the unconditioned. The specific names are as in the text and can be known. Second, essence: they are all designated dharmas lacking real essence; not merely seeds, they are subsumed under the formation aggregate of unassociated factors and briefly under the dharma sphere, and they are also designations based on states. Third, establishment based on states of mind and form: the absorption without conception together with its retribution, and the absorption of cessation—these three are established upon states of mind; because they are designated on seeds in the absence of mind, and do not reflect cognitively like mind, they are called unassociated. If the life-faculty is established upon the eighth consciousness, it is mind; according to the Prakaraṇāryavācā, where it is definitively established on the six bases, it then applies to both form and mind. The Dharma Master says: the retribution of non-conception is established on the ālaya[-vijñāna]; this corresponds to general retribution. However, the fifty-third fascicle states that when innate mind and mental factors cease, the retribution mind and mental factors cease; this is established upon the seeds of neutral feeling in the fourth [dhyāna], as will be understood in the text of the subsequent fascicle. Direction is established upon obstruction, hence it is said not to apply to formless dharmas; the Tattvasiddhi says it is also on mind. The names, phrases, and syllables in the treatise pertain only to sound; direction pertains only to form; these four are established as states within aggregates of form, not identical to the obstruction of form. Why does direction pertain only to form and so forth? As the Abhidharmasamuccaya states: it is distributed spatially, lacking any functionality. In terms of distinct spatial locations, when one says form has direction, this is correct according to consciousness having direction. Thus, the remaining twelve dharmas are established across both form and mind; if one includes the life-faculty and direction, then fourteen directions apply across form and mind. Fourth, tainted and untainted: the absorption without conception and its retribution, as well as the status of an ordinary being, are exclusively tainted; the absorption of cessation is exclusively untainted; the rest apply to both tainted and untainted. Fifth, realms and stages: the absorption without conception and its retribution exist only in the fourth dhyāna. The absorption of cessation is based sequentially within the stage of neither-conception-nor-non-conception; explaining it this way proceeds from coarse to subtle, for when obtaining this absorption, it must be based at that time on the mind of neither-conception-nor-non-conception, and only then can it be spoken of thus. If not so, one could later enter it based on the first dhyāna as well.