成唯識論掌中樞要 2.119

2.119

問：如苦極故，意有苦根。地獄之根人中迴受。如《賢愚經》第十二卷說：鴦掘摩羅人中得阿羅漢果已，被火燒殺。彼極苦根人中有不？有解：地獄人中唯受四處或五處，不受六識果。《唯識》十證中云：意中業果雖起無雜，而有間斷，即說不於餘趣受故。准此一文，唯迴受四處或五處果，五根、六識並不得。又解論據非懺悔及入聖者，趣生無雜，從多分故，非迴受者。故六識並可通迴受。六識之中皆受苦故。問：「此護法論師憂、苦種子為同，為異？」「設爾何失？」問：「若言同者，何故地獄苦根不亦名憂；若別者，何故初二定名喜亦樂？」「地獄憂、苦不許二名。若一苦根亦名憂者，三根不成，復為自害。第三即是憂根不成故。今憂、苦二根種子定別，俱行逼迫，由無分別有分別故。苦、樂二根或同，或異，如無分別智及後所得四地已前各別種生。五地已上或同，或異，二種生一現，一種生二能，亦無過失。現行之中無二惠故，行不相違。一念俱說，喜、樂亦爾，故不同憂、苦。」問：「安惠師憂、苦種子亦爾。何故地獄憂根不亦名苦，如下二定喜；何故苦極不名為苦，如第三定樂？」答：「憂、苦行增，二不俱說。喜、樂不違，故一念生。」問：「何故等順異於違？」「苦極非意，違乖於順；樂極在心，由有分別、無分別故。此師地獄許起分別煩惱故，前師不然。此義應思，極難解也。」

Question: Since pain is extreme, the manas possesses the faculty of pain. Hell-faculties are undergone redirected into the human realm. As the twelfth fascicle of the *Damamūka-nidāna-sūtra* states: Aṅgulimāla attained arhatship among humans and was burned to death by fire. Does that faculty of extreme pain exist among humans? One explanation says: In the human realm, one undergoes [retribution] of hell only in four sense-fields or five sense-fields, not undergoing the fruition of the six consciousnesses. As stated in the ten proofs of the *Vijñapti-mātra*: although the karmic fruitions in the manas arise without confusion, they are interrupted, which means they are not undergone in other destinies. Based on this single text, one undergoes redirected fruition in only four or five sense-fields, and the five faculties and six consciousnesses are entirely not obtained. Another explanation says: The treatise is based on those who have not repented and entered holiness, where destinies and rebirths are unconfused, drawing from the majority, not those whose [retribution] is redirected. Hence the six consciousnesses can all be open to redirected retribution. This is because pain is undergone in all of the six consciousnesses. Question: "For this Master Dharmapāla, are the seeds of grief and pain identical or different?" "If so, what fault is there?" Question: "If they are said to be identical, why is the faculty of pain in hell not also named grief; if they are distinct, why are the first two dhyānas named joy and also pleasure?" "In hell, grief and pain are not allowed two names. If a single faculty of pain were also named grief, the three faculties would not be established, which would further be self-refuting. The third would precisely be the non-establishment of the faculty of grief. Now, the seeds of the two faculties of grief and pain are definitely distinct; both operate in affliction, one by being non-conceptual and the other conceptual. The two faculties of pain and pleasure are either identical or different, like non-conceptual wisdom and subsequent wisdom, which before the fourth bhūmi arise from distinct seeds. From the fifth bhūmi onward, they are either identical or different: two seeds generating one active manifestation, or one seed generating two capacities, is also without fault. In active manifestation there are not two wisdoms, so their operations do not conflict. Spoken of together in a single thought-moment, joy and pleasure are also like this; hence they are not like grief and pain." Question: "For Master Sthiramati, the seeds of grief and pain are also like this. Why is the faculty of grief in hell not also named pain, like joy in the lower two dhyānas; and why is extreme pain not named pain, like pleasure in the third dhyāna?" Answer: "Because the activities of grief and pain are pronounced, the two are not spoken of together. Joy and pleasure do not conflict, hence they arise in a single thought-moment." Question: "Why does equal concord differ from discord?" "Extreme pain is not of the manas, and discord opposes concord; extreme pleasure is in the mind, due to having conceptual and non-conceptual [aspects]. Because this master allows conceptual afflictions to arise in hell, while the former master does not. This meaning should be pondered, for it is exceedingly difficult to understand."