瑜伽師地論略纂 6.52

6.52

第二門，文分為二：初明三法，令不護根；後因前辨內法四種。欲貪為因，生死增長，名邪法種。　「依四處所」者：一、自身利等四種白法；二、怨；三、中；四、親。　「四白品」者，謂利、譽、稱、樂。四黑品者，衰、毀、譏、苦。一、於己利等生欲尋思，希獲不失故；於怨、中品生恚尋思，乃至欲令彼命斷故；於親友品生害尋思，但損惱故。　《婆須密論》第二卷利、衰二種，若依有情，以十七界、十一處、五蘊為性，除聲，疎不成質故；若於非情，以四界、四處、一蘊為體，如前除聲。　依《鞞婆沙》，十八界、十二處、五蘊為體；依非情，六界、六處為體，五塵及四相故。　依經部師《俱舍論》，說衰無別體，失物名衰故。今依能失者以辨衰體，以十八界為性。翻此，利體亦十八界。　稱、譽、毀、譏，《婆須密論》體皆是聲，薩婆多師說名、句、文，今合以聲、名、句、文為體。　苦樂二種，體即是受，如《佛地論》，雖辨其相，而不出體。

In the second category, the text is divided into two: first, clarifying the three dharmas that cause one not to guard the faculties; later, based on the preceding, distinguishing the four kinds of internal dharmas. With desire-greed as cause, saṃsāra increases; this is called the seed of wrong dharmas. "Relying on four situations": 1. one's own four white dharmas such as gain; 2. enemies; 3. neutral persons; 4. friends. "The four white classes" are gain, praise, fame, and pleasure. The four black classes are loss, defame, censure, and pain. First, one gives rise to thoughts of desire toward one's own gain and the like, wishing to obtain it and not lose it; one gives rise to thoughts of malice toward enemies and neutral persons, up to and including wishing to end their lives; one gives rise to thoughts of harm toward friends, merely intending to damage or distress them. Fascicle 2 of the Treatise of Vasumitra states: with respect to sentient beings, gain and loss have the seventeen realms, eleven sense-bases, and five aggregates as their nature, excluding sound, because being sparse it does not constitute solid matter; with respect to the non-sentient, they take the four realms, four sense-bases, and one aggregate as their substance, likewise excluding sound as before. According to the Vibhāṣā, they take the eighteen realms, twelve sense-bases, and five aggregates as their substance; with respect to the non-sentient, they take the six realms and six sense-bases as their substance, on account of the five sense-objects and the four characteristics. According to the Sautrāntikas and the Abhidharmakośa, loss has no distinct substance, because losing an object is called loss. Now, distinguishing the substance of loss on the basis of that which can lose: it takes the eighteen realms as its nature. Conversely, the substance of gain is also the eighteen realms. Fame, praise, censure, and defame: in the Treatise of Vasumitra their substances are all sound; the Sarvāstivādins say they are names, phrases, and syllables; now, sound, names, phrases, and syllables are combined as their substance. As for the two kinds, pain and pleasure, their substance is sensation itself; as in the Buddhabhūmi-śāstra, although their characteristics are distinguished, their substance is not set forth.