成唯識論掌中樞要 2.197

2.197

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.