成唯識論述記 1.462

1.462

其人七德雖具，根熟稍遲。既染妻孥卒難化導，經無量歲，伺其根熟。後三千歲因入戲薗，與其妻室競花相忿，鵂鶹因此乘通化之。五頂不從，仙人且返。又三千歲，化又不得。更三千年，兩競尤甚。相厭既切，仰念空仙。仙人應時，神力化引，騰虛迎往所住山中，徐說所悟六句義法：一、實；二、德；三、業；四、有；五、同異；六、和合。此依《百論》及此本，破唯有六句義法。後其苗裔名為「惠月」，立十句義。於中略以三門分別：一、列總、別名；二、出體性；三、諸門辨釋。列總名者：一、實；二、德；三、業；四、同；五、異；六、和合；七有能；八、無能；九、俱分；十、無說。列別名者，實有九種：一、地；二、水；三、火；四、風；五、空；六、時；七、方；八、我；九、意。德有二十四種：一色；二、味；三、香；四、觸；五、數；六、量；七、別性；八、合；九、離；十、彼性；十一、此性；十二、覺；十三、樂；十四、苦；十五、欲；十六、嗔；十七、勤勇；十八、重性；十九、液性；二十、閏；二十一、行；二十二、法；二十三、非法；二十四、聲。業有五種：一、取；二、捨；三、屈；四、申；五、行。同體是一，實、德、業三同一有故。異體許多，依九實故，而數不定。或總實異，或別實異，九實一一有細分故，和合是一。有能、無能體許有多，實、德、業三得果之時，或共、不共故。俱分亦多，實、德、業三各別性故。「無說」有五：一、未生無；二、已滅無；三、更互無；四、不會無；五、畢竟無。第二，出其體性。九實體者：若有色、味、香、觸，名「地」，以德顯地也；若有色．味．觸．及液．潤名水。若有色．觸名火。若有觸名風。唯有聲名空。別有空大。非空無為。亦非空界色。若是彼此．俱不俱．遲速。能詮之因。及此能緣之因名時。

Although this person possessed the seven virtues, the ripening of his faculties was rather slow. Since he was attached to wife and children, he was difficult to convert quickly. For immeasurable years, [Ulūka] waited for his faculties to ripen. After three thousand years, when he entered a pleasure garden, he quarrelled with his wife over a flower, growing furious. Ulūka took this opportunity to use his supernatural power to convert him. Pañcaśikha did not comply, and the ṛṣi returned for the time being. After another three thousand years, he again failed to convert him. After yet another three thousand years, the dispute between the two was especially fierce. His disgust having grown acute, he looked up and thought of the sky-faring ṛṣi. The ṛṣi responded immediately, using supernatural power to transform and guide him, ascending into the sky to welcome him and take him to the mountain where he lived. There he gradually explained the six categories of phenomena he had realized: (1) substance (dravya); (2) quality (guṇa); (3) action (karma); (4) existence (bhāva); (5) commonality-and-difference (sāmānya-viśeṣa); (6) inherence (samavāya). This is based on the *Śata-śāstra* and this text, which refute that there are only six categories. Later, his descendant named Candramati (Huiyue) established ten categories. Among these, they are distinguished briefly through three doors: (1) listing general and specific names; (2) pointing out their intrinsic natures; (3) analysis and explanation through various headings. Listing the general names: (1) substance (dravya); (2) quality (guṇa); (3) action (karma); (4) commonality (sāmānya); (5) difference (viśeṣa); (6) inherence (samavāya); (7) potentiality (sāmarthya); (8) non-potentiality (asāmarthya); (9) commonality-cum-difference (sāmānya-viśeṣa); (10) non-existence (abhāva). Listing the specific names: Substances are of nine kinds: (1) earth; (2) water; (3) fire; (4) wind; (5) ether (ākāśa); (6) time (kāla); (7) direction (diś); (8) self (ātman); (9) mind (manas). Qualities are of twenty-four kinds: (1) colour/form (rūpa); (2) taste (rasa); (3) odour (gandha); (4) touch (sparśa); (5) number (saṃkhyā); (6) dimension (parimāṇa); (7) distinctness (pṛthaktva); (8) conjunction (saṃyoga); (9) disjunction (vibhāga); (10) priority (paratva); (11) posteriority (aparatva); (12) cognition (buddhi); (13) pleasure (sukha); (14) pain (duḥkha); (15) desire (icchā); (16) aversion (dveṣa); (17) effort (prayatna); (18) heaviness (gurutva); (19) fluidity (dravatva); (20) viscidity (sneha); (21) velocity/faculty (saṃskāra); (22) merit (dharma); (23) demerit (adharma); (24) sound (śabda). Actions are of five kinds: (1) throwing upward (utkṣepaṇa); (2) throwing downward (avakṣepaṇa); (3) contracting (ākuñcana); (4) expanding (prasāraṇa); (5) moving (gamana). Commonality has a single substance, because substance, quality, and action all share the one existence. Difference has many substances, based on the nine substances, and its number is not fixed. Either it is difference among general substances or difference among specific substances, because each of the nine substances has subtle parts. Inherence is single. Potentiality and non-potentiality are accepted as having multiple substances, because when substance, quality, and action obtain their results, they are either collective or non-collective. Commonality-cum-difference also has many [substances], because substance, quality, and action each have distinct natures. Non-existence has five kinds: (1) non-existence prior to production (prāgabhāva); (2) non-existence after destruction (pradhvaṃsābhāva); (3) reciprocal non-existence (itaretarābhāva); (4) non-existence of association (saṃsargābhāva); (5) absolute non-existence (atyantābhāva). Second, pointing out their intrinsic natures: The substances of the nine substances: That which possesses colour/form, taste, odour, and touch is named "earth," revealing earth by means of qualities. That which possesses colour/form, taste, touch, fluidity, and viscidity is named "water." That which possesses colour/form and touch is named "fire." That which possesses touch is named "wind." That which possesses only sound is named "ether." There is a distinct ether-element; it is not the unconditioned space, nor is it the form of the spatial element. That which is the cause of verbal designation and the cause of cognising priority and posteriority, simultaneity and non-simultaneity, slowness and quickness, is named "time."