瑜伽師地論略纂 6.52

6.52

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.