成唯識論了義燈 4.23

4.23

問：初能變中約染、不染二位對辨，上十義中，何故但約四義聊簡耶？　解云：有三義：一、有無對；二、同異對；三、信疑對。前十義中異熟、賴耶已明，捨位二唯因有果位即無。次前已明不須對辨，有無全別故。此有無對，其行相、一切種，捨受俱、如暴流，此之四義因果共同，故亦不辨。其無記性、心所相應、緣三種境，與果有異，故今對辨。餘並信故，唯捨受疑，故今更辨　問：因位緣三，果一切寬狹不同即聊簡，果位行相與因殊，遍與不遍應分別。答：有二解：一云實應分別，以行相者，即約緣境功能而說，果位既言遍緣，即是簡別行相；二云影略。問：因位通持漏、無漏種，果唯無漏，何不對簡？解云：因果持種雖純雜不同，持種義同，故不對辨。問：因果兩位別持種，名同故不簡。果因二位殊相應，義同不對辨。答：持種名雖通果位，不增故不簡。相應義雖等，果位增故相對辨。上同異對。問：持種果不增義齊，故不簡，捨受果不別義同，何故辨？答：果位唯善性，恐疑餘受俱，今辨性雖殊，果因俱捨受，此即信疑對。

Question: In the first transformation, the contaminated and uncontaminated stages are comparatively distinguished. Among the ten meanings above, why are only four meanings selected for distinguishing? Explanation: There are three reasons: first, the contrast of existence and non-existence; second, the contrast of identity and difference; third, the contrast of certainty and doubt. Among the previous ten meanings, the maturation [consciousness] and the ālaya[vijñāna] have already been clarified: the stages of abandonment are two, existing only in the cause and absent in the fruit. This was clarified immediately before and does not require comparative distinguishing, because existence and non-existence are completely distinct. This is the contrast of existence and non-existence. The four meanings of mental aspect, all seeds, association with equanimity feeling, and like a torrent are common to both cause and fruit, and therefore are also not distinguished. The indeterminate nature, association with mental factors, and cognizing three kinds of objects differ from the fruit, and therefore they are now comparatively distinguished. The rest are all matters of certainty, and only equanimity feeling was doubted; therefore it is now further distinguished. Question: If the causal stage cognizes three [objects] while the fruit [cognizes] all, differing in breadth and narrowness and thus being distinguished, then since the mental aspect of the fruit stage is different from that of the cause, its pervasiveness and non-pervasiveness should also be differentiated. Answer: There are two explanations: One says that it really ought to be differentiated; since the mental aspect is spoken of in terms of the function of cognizing objects, when it is said that the fruit stage universally cognizes, that is already distinguishing the mental aspect. The second says it is an ellipses. Question: In the causal stage it generally maintains contaminated and uncontaminated seeds, while in the fruit it maintains only uncontaminated ones; why are they not comparatively distinguished? Explanation: Although the maintenance of seeds by cause and fruit differs in being pure or mixed, the meaning of maintaining seeds is identical, and therefore they are not comparatively distinguished. Question: The two stages of cause and fruit maintain seeds differently, but because their name is identical they are not distinguished; the fruit and causal stages differ in association, yet because their meaning is identical they are not comparatively distinguished. Answer: Although the name of maintaining seeds extends to the fruit stage, it does not increase, so it is not distinguished. Although the meaning of association is equal, because it increases in the fruit stage they are comparatively distinguished. The above is the contrast of identity and difference. Question: In maintaining seeds, the fruit does not increase and the meaning is equal, so it is not distinguished; in equanimity feeling, the fruit does not differ and the meaning is identical, so why is it distinguished? Answer: The fruit stage is exclusively of a wholesome nature, so one might suspect that it is associated with other feelings; now it is clarified that although the nature is different, both fruit and cause are associated with equanimity feeling. This is the contrast of certainty and doubt.