瑜伽師地論略纂 15.63

15.63

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.