瑜伽師地論略纂 15.69

15.69

論云「所餘善法根，信等攝」者，謂後三無漏，假不離實，故不別說。然上來但明十六根訖，并無苦、樂、捨三根，然次第中後三未說，故今偏指。七色，身念住；五，受；意根，後；九，法。如論應知。「苦諦勝依九」者，謂七色、命、捨。「集五」，謂五受果，雜染本故。滅諦一切，染者斷得，淨者證得。「道八」，可知。又解：苦諦取捨根故，集諦中除捨取意。若苦諦中不取捨受、取意根者，即集諦取捨根。言「善思九」者，謂信等五、三無漏及意，以愛染門說故。　「善說十」者，九中加捨，從善說故。　「十六」者，除男、女、憂、苦、命、意。「惡思所思六」，謂五受、意，取染分故。「或五」，除捨。說又同取，六翻善來故。　「惡作所作，有十三」，除後八善及命。又解：善思九者，取信等五、喜、樂、捨、意，九，除苦、憂，苦在五根非思，憂非暢適，故不取。說中十者，加憂故，憂起美辭故。善作者十六，謂眼等五及命根，加前十，故十六也。為身業總依男、女根，非善根無漏，非實故，不通凡情故。或惡思者，三，唯依憂、苦、捨根，是惡性故。惡說，謂加喜根，色染分，即四也。惡作，加眼等五及命根，故十也；或并取男、女，即十二。云最勝或業依處九者，即七色及苦、憂。依五受而起煩惱業。八斷煩惱業。領納者，除二，謂憂、苦。領納吉祥敗壞十一者，謂七色、憂、苦及意、命。能引者，後八謂八。苦五種作吉祥者，謂觀人而捨為第三，餘可知。「十種忍辱」者，初三緣三世，次二謂愛我怨家故饒益，增我知識故損。上五，通名第六、一切怨害忍。怨家欲起方便來害，亦忍彼方便，是怨害因也。又解：一切怨害忍者，謂但逢怨即忍。一切因忍者，謂怨起因欲害即忍也。受教為第八，受他教忍故。自思擇能忍，第九。生修忍，自性怨害忍為第十。或有人受教，來害命忍，名受教怨害忍。或他善思擇，來欲害我，名擇力忍。自性者，本性能為害也。又一切因怨害忍者，謂以怨害為因，又有諸欲忍事中皆能忍。受教以下三，如次聞、思、修慧相應忍。

The treatise says, "The remaining roots of wholesome dharmas are subsumed under faith and the others": this means that the final three undefiled [roots] are designated [entities] that are not separate from real entities, and therefore are not stated separately. However, above, only the sixteen roots have been fully clarified, and the three roots of suffering, pleasure, and equanimity are absent; yet in the sequence, the last three have not yet been stated, which is why [the text] now specifically points to them. The seven material [roots correspond to] the smṛtyupasthāna of the body; five [to that of] sensation; the mental root to the subsequent one [of mind]; and nine [to that of] phenomena. One should understand this as in the treatise. "The nine supreme bases of the truth of suffering" refers to the seven material [roots], the life [faculty], and equanimity. "The five of origin" refers to the fruits of the five sensations, because they are the root of affliction. For the truth of cessation, all [are included]: the defiled are obtained by abandoning, and the pure are obtained by realizing. "The eight of the path" is obvious. Another explanation: because the truth of suffering takes the equanimity root, in the truth of origin the equanimity [root] is removed and the mind is taken. If in the truth of suffering equanimity sensation is not taken and the mental root is taken, then in the truth of origin the equanimity root is taken. As for the statement "nine of wholesome thinking", it refers to the five beginning with faith, the three undefiled, and mind, because they are spoken of in terms of the approach of affection and defilement. "Ten of wholesome speaking": equanimity is added to the nine, because it follows wholesome speech. "Sixteen": excluding masculine, feminine, grief, suffering, life, and mind. "Six that are thought by unwholesome thinking": this refers to the five sensations and mind, because the defiled portion is taken. "Or five": excluding equanimity. For speaking, they are likewise taken together, because six overturn the wholesome. "There are thirteen unwholesome deeds done": excluding the last eight wholesome [roots] and life. Another explanation: the nine of wholesome thinking take the five beginning with faith, joy, pleasure, equanimity, and mind—these nine; suffering and grief are excluded, because suffering is in the five [sensory] roots and is not thinking, while grief is not peaceful and agreeable, so they are not taken. As for the ten in speaking: grief is added, because grief gives rise to agreeable words. Those of wholesome acting are sixteen: the five beginning with the eye and the life faculty are added to the previous ten, hence sixteen. Because physical action is universally based on the male and female faculties, which are not wholesome roots or undefiled, and not real entities, they do not extend to the common sentiments. Or, unwholesome thinking has three: relying solely on grief, suffering, and equanimity faculties, because they are unwholesome in nature. Unwholesome speaking: adding the joy faculty, the defiled portion of form, which makes four. Unwholesome acting: adding the five beginning with the eye and the life faculty, hence ten; or also taking male and female, which makes twelve. As for saying that the supreme bases of karma are nine: these are the seven material [roots] along with suffering and grief. Relying on the five sensations, defiled karma arises. Eight sever defiled karma. As for experiencing: two are excluded, namely grief and suffering. The eleven that experience auspiciousness and ruin are the seven material [roots], grief, suffering, mind, and life. Those that can lead [to rebirth] are the last eight. The five ways in which suffering creates auspiciousness: observing the person and giving away is the third; the rest can be known. As for the "ten kinds of patience": the first three take the three periods of time as their object; the next two mean benefiting because of loving my enemy, and harming because of increasing my acquaintance. The five above are collectively named the sixth: patience toward all enmity and harm. When an enemy wishes to apply methods to come and harm, one also endures those methods, which is the cause of enmity and harm. Another explanation: patience toward all enmity and harm means enduring whenever encountering an enemy. Patience toward all causes means enduring when an enemy gives rise to a cause wishing to harm. Receiving instruction is the eighth, because it is enduring upon receiving another's instruction. Being able to endure by one's own reflection is the ninth. Cultivating patience upon birth, and patience toward the innate nature of enmity and harm, is the tenth. Or, someone receives instruction and comes to harm life, and enduring is called patience toward enmity and harm through receiving instruction. Or, another skillfully reflects and comes wishing to harm me, which is called patience through the power of reflection. The innate nature refers to one whose fundamental nature can inflict harm. Again, patience toward enmity and harm with all causes means taking enmity and harm as the cause, and also being able to endure in all things that one wishes to endure. The three from receiving instruction downwards correspond respectively to patience associated with the wisdom of hearing, thinking, and cultivating.