瑜伽師地論略纂 15.63

15.63

「問：幾善？或八，或五及六少分」者，八者，謂信等五及三無漏，假實通論。五者，唯信等五，據五根而說此八。五全，六少分者，謂五受及意少分。不善，六少分，亦五受及意。八無記者，謂七色、命全；五少分者，謂四受除憂，意為五。幾有異熟？答：一，十少分，一者，謂憂根，一向有異熟；十少分，謂信等五、四受及意，除無記、無漏者，故十少分。無異熟，謂十一，十少分，十一者，謂七色、命及三無漏，前八無記故，後三無漏故。此約見道中為初根語。十少分者，謂信等五、四受及意，除善及不善故。幾是異熟？答：一，九少分者，謂命根全，及七色、意、捨，九少分，餘長養色心二性意、捨等。今取相續不斷業所生者為根，喜、樂、苦三由間斷故非。幾種子異熟？一切是者，法師謂在異熟識中持故，一切名異熟。又解：今據相續者名異熟，即一切種子皆相續故，皆名異熟。此文約不如初，以與下地獄無男、女種子等，非相續故。如《成唯識》第二解。非異熟中，十二全，謂信等五、三無漏及憂、喜、樂、苦，此間斷等故。九少分者，七色及意、捨，九少分也，如前所餘者是。命根一向是異熟。欲界繫四全，謂男、女、憂、苦；十五少分，謂五色根、三受、意、命根、信等五，除無漏者。此同前文。色界十五少分者，前十五是。無色除五色根故，及除喜、樂故，八。三全不繫，九少分者，如前說，不同所以。未至地十一者，謂信等八，加意、喜、捨。若爾，不立喜支耶？以近欲界散動故不立，初根本定已遠說故立。「初門說未至位」者，謂離生喜樂滋潤其身；周遍以下為後門。初唯潤其意，後悅身等故，後勝前劣。何故前言樂者？明亦有樂，今立顯喜，以隱顯雙舉，唯取顯者。以理論之，此地亦有樂，以悅根故，名樂故也。以無處所，無隨地，五根隱故不說；說有無妨，地法得依，通漏無漏故。初十八，除男、女、憂、苦。前言繫法唯漏，所以上下不同，亦非有失。三、四如次，除喜、樂。空處除五色，故十一。非想為斷惑道，故八；若遊觀等，通十一。然以空處十一證同《對法》，以勝解脫分善根皆名未知當根，故十一與前違。此據遠方便。前文據見道十五心者，此根一文唯無漏，一文通漏無漏，一文言色界繫及不繫。又文言唯不繫，一文九根為性，一文十根為性。有文言解脫分善根通非想故，前文空處十一根性即是。至餘文當會。非想有漏者，此約種類，謂約斷惑道種無故，名有漏；若約相續，通二種。或言種類，謂當地無斷惑種類無漏也。又由煩惱解脫故，名無漏者，謂後得智也。或云彼地如羅漢身中有諸根離漏名無漏，非斷漏名無漏。下文言非想有無漏，不可言由解脫煩惱故，有漏根成，六根在無漏身中名無漏，下文相違故。欲界約眾多人在法，故一切。那落迦八根，現行、種子皆成就。除三中，二種三：一、三無漏根。此一約現行不成，種子或成不成。第二、三受。此中極錯，勘《唯識》第六，二諍八根。現行、種子俱成者，謂眼等五及意、命、苦。此一向相續，不同小乘以命、苦故，具五根。男、女根不定，或有無，若種子亦不定。如文無漏根種亦被損故，不在現行不成，種一向有中攝。信等五亦爾。如邪見者損伏善種，亦名不成種。此是約三種成就中文，故不在現行不成。種決定有中，其第二、三現行不成，種決定者，謂喜、樂、捨。此約六識為論作法。　問曰：何以捨與第八同時，不言一向現行成也，及憂乃言苦一向有？答曰：捨受為苦映奪，如五十一文，故唯言苦。又約六識作法，故無第八俱捨；第六中捨，善業招，間斷故不取。不取憂根者，今大乘憂根在極苦處，如極喜名樂，此憂名苦故。彼但有苦，不言憂無，假起憂，故不說。若爾，何故不在第二、三中？現行不成、種成中，以與苦一物故，得異名苦，故不說。唯有信等五、男女二，種、現俱不定。餘憂如義，准知第二。有解：八，謂現、種俱成者，謂取捨除苦，此約第八作法。後之中，現行不成，種一向成中取苦。何以前不言苦？以有萎歇故。後三何以不言憂者？互有無故，如有無故。如有樂有喜，樂不互有無，何故憂、苦乃爾？答曰：亦極苦故。憂流入意名苦，不言憂；苦言憂時，除苦。前解為勝。此中，勝軍、護月本有之兩諍，護月以為證。

Regarding '[Question:] How many are wholesome? Either eight, or five and fractions of six': 'eight' refers to the five beginning with faith and the three uncontaminated [faculties], discussing both nominal and real together. 'Five' refers solely to the five beginning with faith; this [number] eight is stated based on the five faculties. 'Five completely and fractions of six' refers to the five feelings and a fraction of the mind [faculty]. As for the unwholesome, fractions of six likewise refer to the five feelings and the mind. 'Eight are indeterminate' refers to the seven physical [faculties] and life [faculty] completely; 'fractions of five' refers to the four feelings excluding grief, and the mind making five. How many have maturation? Answer: one, and fractions of ten. 'One' refers to the faculty of grief, which invariably has maturation; 'fractions of ten' refers to the five beginning with faith, the four feelings, and the mind, excluding those that are indeterminate or uncontaminated; hence, fractions of ten. 'Without maturation' refers to eleven, and fractions of ten. 'Eleven' refers to the seven physical [faculties], the life [faculty], and the three uncontaminated [faculties], because the former eight are indeterminate and the latter three are uncontaminated. This is spoken with respect to the initial faculty in the path of seeing. 'Fractions of ten' refers to the five beginning with faith, the four feelings, and the mind, because good and bad are excluded. How many are maturation? Answer: one, and fractions of nine. This refers to the life faculty completely, and the seven physical [faculties], mind, and equanimity as fractions of nine, the remainder being those nourished, physical, and of the two mental natures: mind, equanimity, and so forth. Here, those produced by karma that are unbroken in continuity are taken as faculties; joy, pleasure, and suffering are not, because they are interrupted. 'How many seeds are maturation? All are.' The Dharma Master states that because they are held within the maturation consciousness, all are called maturation. Another explanation states: here, what is in continuity is called maturation; thus, because all seeds are continuous, all are called maturation. This text is not as good as the first, because in the lower realms such as the narakas, seeds of the male and female [faculties] and so forth do not exist, and thus are not continuous, as explained in the second fascicle of the Cheng weishi [lun]. Among those that are not maturation, twelve are completely so: namely, the five beginning with faith, the three uncontaminated [faculties], and grief, joy, pleasure, and suffering, because these are interrupted and so forth. 'Fractions of nine' refers to the seven physical [faculties], mind, and equanimity—fractions of nine, which are the remainder mentioned previously. The life faculty is invariably maturation. Four completely belong to the desire realm: namely, male, female, grief, and suffering; fractions of fifteen refer to the five physical faculties, the three feelings, mind, life faculty, and the five beginning with faith, excluding the uncontaminated ones. This is the same as the previous text. The fractions of fifteen in the form realm are the aforementioned fifteen. In the formless [realm], because the five physical faculties are excluded and joy and pleasure are excluded, there are eight. Three completely do not belong [to any realm], and fractions of nine are as explained above; the reason for their differences [is stated there]. In the threshold stage there are eleven: namely, the eight beginning with faith, adding mind, joy, and equanimity. If so, is the limb of joy not established? Because it is close to the distractions of the desire realm, it is not established; for the initial fundamental absorption, it is said to be distant, so it is established. 'The initial gate speaks of the threshold stage' refers to 'arising from separation, joy and pleasure moisten one's body'; 'pervading' and below is the latter gate. The initial only moistens the mind, whereas the latter gladdens the body and so forth; thus the latter is superior and the former inferior. Why did the former mention pleasure? To clarify that pleasure is also present; now joy is prominently established, and when both the hidden and the prominent are cited, only the prominent is taken. If reasoned theoretically, this stage also has pleasure, for because it gladdens the faculties, it is called pleasure. Because there is no fixed location and no accompanying realm, and the five faculties are hidden, they are not mentioned; mentioning them or not presents no hindrance, as the dharmas of this stage can be relied upon, extending to both contaminated and uncontaminated. The initial [absorption has] eighteen, excluding male, female, grief, and suffering. Previously it was said that bound dharmas are exclusively contaminated; hence above and below differ, yet neither is faulty. The third and fourth in order exclude joy and pleasure. The sphere of empty space excludes the five physical ones, hence eleven. Neither-perception[-nor-non-perception] serves as the path of severing defilements, hence eight; if for roaming contemplation and the like, it extends to eleven. However, by taking the eleven of the sphere of empty space as agreeing with the Abhidharma, because the superior wholesome roots contributing to liberation are all called the faculty of coming to know what is not yet known, the eleven conflicts with the earlier text. This is based on the distant preliminary practice. The previous text was based on the fifteen mind-moments of the path of seeing: one text takes this faculty to be exclusively uncontaminated, one text takes it to extend to both contaminated and uncontaminated, and one text states it belongs to the form realm and does not belong to any realm. Another text says it exclusively does not belong to any realm, one text takes nine faculties as its nature, and one text takes ten faculties as its nature. There is a text stating that the wholesome roots contributing to liberation extend to neither-perception[-nor-non-perception]; thus the nature of the eleven faculties of the sphere of empty space in the earlier text is precisely this. When reaching the other texts, they should be reconciled. When neither-perception[-nor-non-perception] is said to be contaminated, this is in terms of kind: namely, because the path of severing defilements is absent in kind, it is called contaminated; if in terms of continuity, it extends to both kinds. Or it is called kind, meaning that in that stage there is no uncontaminated kind that severs defilements. Again, when it is called uncontaminated because of liberation from afflictions, this refers to subsequent attainment wisdom. Or it is said that in that stage, just as in the body of an arhat the various faculties are free from contamination and thus called uncontaminated, it is not that severing contamination makes them uncontaminated. The text below says that neither-perception[-nor-non-perception] has the uncontaminated; one cannot say that because afflictions are liberated, contaminated faculties are perfected, and that the six faculties in an uncontaminated body are called uncontaminated, for this would conflict with the text below. For the desire realm, based on the majority of persons and dharmas, all [are present]. In the narakas, eight faculties are perfected in both active manifestation and seeds. Among those where three are excluded, there are two sets of three: first, the three uncontaminated faculties. This one is in terms of active manifestation being unperfected, while seeds may or may not be perfected. Second, three feelings. Here there is an extreme error; check the two disputes in the sixth fascicle of the Weishi regarding the eight faculties. Those perfected in both active manifestation and seeds are the five beginning with the eye, as well as mind, life, and suffering. These are invariably continuous; unlike the Hīnayāna, because of life and suffering, they possess the five faculties. The male and female faculties are indeterminate: they may or may not exist, and their seeds are likewise indeterminate. As in the text, because the seeds of uncontaminated faculties are also impaired, they are not subsumed under 'active manifestation unperfected, seeds invariably existing'. The five beginning with faith are also like this: just as one with wrong view impairs and suppresses wholesome seeds, this is also called not perfecting seeds. This is stated in the context of the text on the three kinds of perfection, and therefore is not among those where active manifestation is unperfected while seeds are definitely present. Regarding the second and third where active manifestation is unperfected while seeds are definite, they are joy, pleasure, and equanimity. This is a formulation discussed in terms of the six consciousnesses. Question: Why is equanimity concurrent with the eighth [consciousness], yet it is not said to be invariably perfected in active manifestation, and with grief, why is suffering instead said to invariably exist? Answer: The feeling of equanimity is eclipsed by suffering, as in the text of the fifty-first fascicle; hence only suffering is mentioned. Furthermore, this is a formulation in terms of the six consciousnesses, so there is no equanimity concurrent with the eighth; equanimity in the sixth is brought about by wholesome karma and is interrupted, so it is not taken. As for not taking the faculty of grief: in the Mahāyāna now, the faculty of grief is in places of extreme suffering; just as extreme joy is called pleasure, this grief is called suffering. There, only suffering exists, yet it is not said that grief is absent; grief arises provisionally, so it is not mentioned. If so, why is it not in the second or third [category]? In 'active manifestation unperfected, seeds perfected', because it is of one substance with suffering, it obtains a different name, 'suffering', and thus is not mentioned. Only the five beginning with faith and the two, male and female, are indeterminate in both seeds and active manifestation. The remaining grief is to be understood accordingly, based on the second. There is an explanation: the eight that are perfected in both active manifestation and seeds refer to taking equanimity and excluding suffering; this is a formulation in terms of the eighth [consciousness]. In the latter category, under 'active manifestation unperfected, seeds invariably perfected', suffering is taken. Why was suffering not mentioned previously? Because it has periods of cessation and rest. Why do the latter three not mention grief? Because they mutually alternate in existence and nonexistence, as existing and not existing. Just as there is pleasure and there is joy, and pleasure does not mutually alternate in existence and nonexistence, why is it so for grief and suffering? Answer: It is also due to extreme suffering. When grief flows into the mind, it is called suffering, and grief is not mentioned; when suffering is spoken of as grief, suffering is excluded. The former explanation is superior. Here, regarding the two disputes between Jayasena and Candragomin on innate [seeds], Candragomin takes this as evidence.