成唯識論掌中樞要 2.197

2.197

二十二根中幾欲界繫？答：四。男、女、憂、苦，十五少分，除三無漏及前四。幾色界繫？答：十五少分。幾無色界繫？答：八少分、意、捨、命、信等五。幾不繫？答：三無漏，九少分。幾欲界繫，欲界為義？答：四，二欲、色二界繫，欲界繫為義。三，欲、色二界繫，以二界為義。二，欲、色界繫及不繫，一切繫、不繫為義。七，三界繫及不繫，一切繫、不繫為義。一，色界繫及不繫，一切為義。二，不繫一切為義。問：五色根何義？答：色等五各別境。第六根何義？答：一切法界。男、女根何義？因欲相應，即觸所攝。五受根何義？隨順苦、樂、憂、喜、捨受，即六根義。信等根何義？應得、應捨所有境界。精進根即於得、捨俱無所彈；念根於聞、思、修憶持不忘。定根何義？答：奢摩他、毘鉢舍那。惠根何義？所知真實。未知當知根何義？修現觀者從善法欲已去，於一切方便道中即彼五根義，即是此根義。已知根從預流果乃至金剛喻定五根義，是此根義；具知根從初無學道乃至入無餘涅槃五根義，是此根義。依〈六十九〉及對法第九、第十及第十三並明修，應廣分別。地已前得、行二修有漏，唯得修無漏；若在見道，得、行二修無漏，得修有漏；七地已前二修通有漏、無漏；八地已後二修俱無漏，得修有漏，受為十王位故。若出世間智、世出世間智已辨修，並上下修，串習、未串習等，何位起、不起，一切皆如理應思！三無色中無四善根故，無漏見道所言有者，故知修有漏曾得故。《對法》已知根或十，或九根，憂根在中，即通有漏。有漏信等修道位中亦是已知根。此中雖除憂根，何故不取有漏信等耶？若言以無憂有漏皆除，即未知根既除憂根，亦應不取餘有漏。有漏彼既皆取，此亦應爾。初根欣樂心，深憂根亦是。此根有漏，劣於無漏。無漏之者是根，據實而言，有漏亦是，除劣取勝，但說無漏為已知根。其具知根若成無學，即通有漏。為根增上，不取有漏。有漏者名為信等，不名具知根。其已知根亦應准此文，言無漏故。故有漏者亦所除中。一、增上義是根義，云何增上義立根？為顯於彼彼事，彼彼法最勝義故，非一根法於一切法有增上義故，意顯於別別法中有最勝義，故立為根。二、廢立。〈五十七、八〉復次釋廢立：取境（六，）續家族（二，）活命（一，）受業果（五，）世間（五，）出世淨（三，）依此量立根。能受顯、隱境（八，）受用時邊際（一，）受境發雜染（五，）立清淨後根。心所依，此別，此住，此雜染，此資糧，此淨，由此量立根。三、假實者：十六實，六非實。謂男、女、命、三無漏、男女身根小分、命根，即意種子故，是假有。三無漏九根分故六假。四、心心所色不相應無為分別者：七色是色眼等五及男女；一心謂意；三小分，三無漏小分；十全心所，謂五受、信等五及三無漏根小分；一不相應，謂命根。一切有為、無為非根。五、幾善：八唯善，謂信等五，三無漏。八唯無記，謂七色及命根。一根通善、不善，謂憂根；五根通三性，謂四受及意。六、幾欲界繫：四唯欲，謂男、女、憂、苦；十五小分，謂五色根、意、命、三受、信等五，除三無漏根。即前十五小分，色界繫；八小分，無色界繫，謂信等五，意、命、捨三無漏根；九根小分之不繫。七、未至幾可得？答：十一。意、喜、捨、信等五，三無漏。初靜慮十八根可得，除憂、苦、男、女；第二定亦爾；第三定十七，除喜根；第四定十六，除樂。前三無色十一，謂命、意、捨、信等五，三無漏。非想八，除三無漏根。

Among the twenty-two faculties (indriya), how many are bound to the desire realm? Answer: Four—namely, male, female, grief, and pain; and parts of fifteen, excluding the three undefiled faculties and the preceding four. How many are bound to the form realm? Answer: Parts of fifteen. How many are bound to the formless realm? Answer: Parts of eight—namely, mind, equanimity, life-faculty, and the five beginning with faith. How many are unbound? Answer: The three undefiled faculties and parts of nine. How many are bound to the desire realm and have the desire realm as their objective domain? Answer: Four. Two are bound to both the desire and form realms and have the desire realm as their objective domain. Three are bound to both the desire and form realms and have both realms as their objective domain. Two are bound to the desire and form realms as well as unbound, and have all that is bound and unbound as their objective domain. Seven are bound to the three realms as well as unbound, and have all that is bound and unbound as their objective domain. One is bound to the form realm as well as unbound, and has everything as its objective domain. Two are unbound and have everything as their objective domain. Question: What is the meaning of the five material faculties? Answer: The five distinct spheres of form and the rest. What is the meaning of the sixth faculty? Answer: The realm of all phenomena (dharma-dhātu). What is the meaning of the male and female faculties? Answer: They are associated with desire and subsumed under tactile sensation. What is the meaning of the five feeling faculties? Answer: Conforming with the feelings of pain, pleasure, grief, joy, and equanimity; this is the meaning of the six faculties. What is the meaning of the faculties beginning with faith? Answer: All spheres that should be attained and should be abandoned. The vigor faculty is unslackened regarding both attainment and abandonment; the mindfulness faculty retains and does not forget regarding learning, reflection, and cultivation. What is the meaning of the concentration faculty? Answer: Śamatha and vipaśyanā. What is the meaning of the wisdom faculty? Answer: The reality of the knowable. What is the meaning of the faculty of coming to know what is not yet known? Answer: For one cultivating direct realization, from the aspiration for wholesome phenomena onward, within all paths of application (prayoga-mārga), the meaning of those five faculties is the meaning of this faculty. For the faculty of knowing, from the fruit of the stream-enterer up to the diamond-like concentration, the meaning of the five faculties is the meaning of this faculty. For the faculty of one who has fully known, from the initial path of the non-learner (aśaikṣa-mārga) up to the entry into nirvāṇa without remainder, the meaning of the five faculties is the meaning of this faculty. Based on Chapter 59 as well as the Abhidharma, fascicles 9, 10, and 13, where cultivation is explained in concert, broad distinctions should be made. Prior to the bhūmis, both attainment-cultivation and practice-cultivation are sāsrava, and only attainment-cultivation is anāsrava; when on the path of seeing, both attainment-cultivation and practice-cultivation are anāsrava, and attainment-cultivation is sāsrava; prior to the seventh bhūmi, both kinds of cultivation extend to both sāsrava and anāsrava; from the eighth bhūmi onward, both cultivations are anāsrava, and attainment-cultivation is sāsrava, because one receives the status of the ten kings. If supramundane wisdom and worldly-supramundane wisdom have already distinguished cultivation, together with higher and lower cultivation, habituated and unhabituated, and which stages they arise or do not arise in—all of this should be considered in accordance with reason! Because the four wholesome roots do not exist within the three formless realms, when it is said that they exist on the anāsrava path of seeing, one should know that cultivating the sāsrava is due to prior attainment. In the Abhidharma, the faculty of knowing is either ten or nine faculties; grief is included within them, hence it extends to the sāsrava. The sāsrava faculties of faith and the rest during the path of cultivation are also the faculty of knowing. Although the faculty of grief is excluded here, why are the sāsrava faith and the rest not admitted? If one says that because there is no grief, all sāsrava are excluded, then since the faculty of coming to know what is not yet known also excludes grief, it should likewise not admit the other sāsrava. Since they are all admitted there, this should also be the same. The initial faculty has a mind of joyful longing; deep grief is also this. This faculty is sāsrava and inferior to the anāsrava. The anāsrava is a faculty; speaking in accordance with actual fact, the sāsrava is also one; excluding the inferior and taking the superior, only the anāsrava is spoken of as the faculty of knowing. As for the faculty of one who has fully known, if one has achieved non-learning, it extends to the sāsrava. To constitute the predominant power of a faculty, the sāsrava is not admitted; what is sāsrava is named faith and so forth, not named the faculty of one who has fully known. The faculty of knowing should also follow this text, because it is said to be anāsrava. Therefore the sāsrava is also among what is excluded. First, the meaning of faculty is predominance. Why does predominance establish a faculty? In order to show the supreme meaning of various phenomena with respect to various matters; because it is not that a single faculty has predominance over all phenomena, the intent is to show that it has the supreme meaning with respect to distinct phenomena, hence it is established as a faculty. Second, inclusion and exclusion. Chapters 57 and 58 further explain inclusion and exclusion: apprehending objects (six); continuing family lineage (two); sustaining life (one); experiencing karmic fruit (five); the worldly (five); supramundane purification (three)—faculties are established according to these measures. Capable of experiencing manifest and hidden objects (eight); the limits of the duration of experiencing (one); experiencing objects and generating affliction (five); establishing the subsequent faculties of purification. The basis of mind, its distinction, its abiding, its affliction, its provisions, its purification—faculties are established according to these measures. Third, nominal and real: sixteen are real, and six are unreal. That is, the male, female, life-faculty, and the three undefiled faculties; the male and female are minor parts of the body faculty; the life-faculty is simply the seed of the mind, and is therefore nominally existent. The three undefiled faculties are divisions of nine faculties, hence six are nominal. Fourth, differentiation among citta, caitasika, rūpa, cittaviprayukta-saṃskāra, and asaṃskṛta: seven rūpa are material, namely the five beginning with the eye, and male and female; one citta is mind; three are minor parts, namely minor parts of the three undefiled faculties; ten are wholly caitasikas, namely the five feelings, the five beginning with faith, and minor parts of the three undefiled faculties; one is non-associated, namely the life-faculty. All saṃskṛta and asaṃskṛta are not faculties. Fifth, how many are wholesome: eight are solely wholesome, namely the five beginning with faith and the three undefiled faculties; eight are solely indeterminate, namely the seven rūpa and the life-faculty; one faculty extends to both wholesome and unwholesome, namely grief; five faculties extend to the three moral natures, namely the four feelings and mind. Sixth, how many are bound to the desire realm: four are solely of desire, namely male, female, grief, and pain; parts of fifteen, namely the five material faculties, mind, life-faculty, three feelings, and the five beginning with faith, excluding the three undefiled faculties. Those same parts of fifteen are bound to the form realm; parts of eight are bound to the formless realm, namely the five beginning with faith, mind, life-faculty, and equanimity; the three undefiled faculties and parts of nine faculties are unbound. Seventh, how many are obtainable in the preliminary stage (anāgamya)? Answer: Eleven—mind, joy, equanimity, the five beginning with faith, and the three undefiled faculties. In the first dhyāna eighteen faculties are obtainable, excluding grief, pain, male, and female; the second dhyāna is also like this; the third dhyāna has seventeen, excluding the faculty of joy; the fourth dhyāna has sixteen, excluding pleasure. The first three formless realms have eleven, namely life-faculty, mind, equanimity, the five beginning with faith, and the three undefiled faculties. Neither-perception-nor-non-perception has eight, excluding the three undefiled faculties.