瑜伽師地論略纂 7.99

7.99

第十九一頌釋中分四：初、釋初句；第二、「又此現在隨其自體」下，釋第二句；第三、「若有聰慧，由此四相」下，釋第三句；第四、「彼能超度」下，釋第四句。　「心」者，通八識。　「無量差別自體展轉」者，謂三性等心差別而轉。　「及因展轉」者，謂前前心為因，生後後自體心故。或心種子及餘緣能生心體，皆名因展轉。　「前際叵知，故名遠行」，下五十七解遠行有二義：一、無始時故；二、遍緣諸境界故。彼偏說意識作業，此通一切，故不相違。　「一一而轉」者，無第二眼識等一時生故，亦非一切種三性心頓現前故，名為獨行。五十七有二義：一、一一轉故，二、無主宰故，名為獨行。此中前因遠行，說識從緣起，乘文便故，已遮無作者，獨行中略，亦不相違。然此心體現在起時，心性不定，數加轉易間斷，名不畢竟轉。畢竟者，始終相似相續之義。其五色根，或異熟同，與長養異，雖初闇劣，後明殊勝，始終相似相續而生，名畢竟轉。　「種種品類，異生時生，異滅時滅」等者，異者別義，謂三性品類別異生。如善心異餘二性品生時而生，異餘二性品滅時而滅，餘二性亦爾。　又如煩惱中貪俱品異於餘品若生若滅。然彼心體自性非染，其體染性前後相似不可得，及由心性本淨，其染體不可得，故不成實，名無身。此中意說，心體速謝，異類生滅不畢竟轉，不同色相初後相似畢竟而轉，及無染體故，名無身。五十七云：無色無見亦無對故，名為無身。此未來世，隨經部師理門義說，有心隨眠居四識住，可於後世從隨眠起，有往有來，緣歷境義，名寐於窟。未來識種現居識住，當來可生，是寐窟義。依真實理門釋此文者，若未來世居識住之識在現在世本識之中而有隨眠，可於後生有往來義，名寐於窟。五十七說：依止色故，名寐於窟。彼說有色界識非未來識，此說通三界識三世別識以釋頌文，理不相違。　「遠行」者，說過去識；「獨行、無身」二義，說現在識；「寐於窟」者，說未來識。即三世四義識名為四相，非去來世而無獨行及無身義。現用可知，從增說現。

The explanation of the one verse of the nineteenth [section] is divided into four: first, it explains the first line; second, from "furthermore, this present [mind], according to its own entity" onward explains the second line; third, from "if there are the intelligent, through these four aspects" onward explains the third line; fourth, from "he is able to cross over" onward explains the fourth line. "Mind" applies generally to the eight consciousnesses. "Transiting through immeasurable differences in entity" means that minds of the three natures and so forth arise in difference. "And transiting through causes" means that the preceding minds serve as causes to produce the succeeding entities of mind; or that the seeds of mind along with other conditions are able to produce the entity of mind—all of these are called transiting through causes. "Because its past limit is unknowable, it is called far-faring": below, in the fifty-seventh [fascicle], it explains that "far-faring" has two meanings: first, having no beginning; second, universally taking all objects as conditions. There, it particularly speaks of the activity of the mental consciousness, while here it applies generally to all, so they do not contradict each other. "Proceeding one by one": because a second eye-consciousness or the like does not arise at the same time, nor do minds of the three natures appear all at once in every kind, it is called "walking alone". In the fifty-seventh [fascicle], there are two meanings: first, proceeding one by one; second, having no master or controller; hence it is called "walking alone". Here, previously due to "far-faring" it explained that consciousness arises from conditions, taking advantage of the text's flow; thus it already refuted the absence of an agent, and omitted it in "walking alone", so there is also no contradiction. However, when this entity of mind arises in the present, the nature of mind is unfixed, frequently undergoing transformation and interruption, which is called "not proceeding definitively". "Definitively" has the meaning of being similar and continuous from beginning to end. As for the five material faculties, either their retribution is the same, or it differs from nourishment; although initially dim and inferior, and later clear and superior, they arise continuously and similarly from beginning to end, which is called "proceeding definitively". "Various categories arising when different [natures] arise, perishing when different [natures] perish" and so forth: "different" means distinct, referring to the categories of the three natures arising distinctly. Just as when a wholesome mind arises when distinct from the categories of the other two natures, and perishes when distinct from the categories of the other two natures, so it is with the other two natures as well. Furthermore, just as the category associated with greed among the afflictions is distinct from other categories whether in arising or perishing. However, the intrinsic nature of that entity of mind is not defiled; an identical defiled nature in it before and after cannot be found, and because the nature of mind is originally pure, its defiled entity cannot be found, and thus it does not become real, which is called "without body". What is meant here is that the entity of mind quickly perishes, arising and perishing in different categories without proceeding definitively, unlike material forms whose earlier and later states are similar and proceed definitively, and because it lacks a defiled entity, it is called "without body". The fifty-seventh [fascicle] says: because it is formless, invisible, and unobstructed, it is called "without body". As for this future time, explained according to the principle and school of the Sautrāntikas, the anusayas of the mind reside in the four stations of consciousness; they can arise from the anusayas in a future life, having coming and going and traversing objects, which is called "sleeping in a cave". Future seeds of consciousness currently reside in the stations of consciousness and can arise in the future; this is the meaning of "sleeping in a cave". Explaining this text according to the school of true principle: if consciousness residing in the stations of consciousness in future times exists as anusayas within the mūlavijñāna in the present time, and can have the meaning of coming and going in future births, this is called "sleeping in a cave". The fifty-seventh [fascicle] says: because it relies on form, it is called "sleeping in a cave". That refers to the consciousness of the form realm, not future consciousness; here, it explains the verse by applying generally to the consciousnesses of the three realms and the distinct consciousnesses of the three periods of time, so in principle they do not contradict each other. "Far-faring" speaks of past consciousness; the two meanings of "walking alone" and "without body" speak of present consciousness; "sleeping in a cave" speaks of future consciousness. Thus the consciousness of the three periods of time and four meanings is called the four aspects; it is not that past and future times lack the meanings of "walking alone" and "without body". Present function can be known, so it is spoken of in terms of the present according to prominence.