成唯識論了義燈 6.13

6.13

The former explanation is preferable. Being adjacent to that superior mind, innate [goodness] does not arise. As for "the expedient [good mind] also definitely [gives rise to] seven; upon first attaining concentration it gives rise to nine; when sovereign it gives rise to thirteen": when expedient goodness gives rise to the seven minds of the desire realm, if one has first attained concentration, it can give rise to nine, adding the concentrated good [mind] of the form realm. Thus, fascicle sixty-nine states: "If one has not previously generated the dhyānas or the formless [attainments], when first wishing to generate them, one must proceed immediately from a desire-realm good mind to give rise to the good mind of the first dhyāna stage; during the state of taking rebirth, the defiled [unobscured minds] of the higher [realms] arise." If one has practiced for a long time, it immediately gives rise to thirteen: six minds of the desire realm (excluding the unwholesome), three minds of the form realm (expedient, defiled, and deportment), and two of the formless realm (the expedient good mind and the defiled), as well as the minds of learners (śaikṣa) and non-learners (aśaikṣa)—this is spoken generally with respect to the good [mind]. As for "arising from another is likewise": it also arises from the preceding thirteen minds into this expedient good mind. "Unwholesome [arises from] the seven of its own stage, while for the other realms there are two explanations": it definitely gives rise immediately to the seven of its own stage. Regarding the higher stages, there are two explanations: First, if pṛthagjanas are detached from the desire of the desire realm, although they cannot subdue the afflictions of the desire-realm path of vision, by the power of concentration, shame (hrī), and the like, they are restrained and do not give rise to the unwholesome; that is, the unwholesome of desire does not immediately give rise to the minds of higher stages. Because the delusion regarding principles is not subdued at all, it can arise; [delusions] regarding objects [such as] lack of shame and their kind are already subdued, so although [delusion] regarding principles arises, it is not unwholesome. Second, since they cannot subdue the afflictions arising from [wrong] views—discriminative views and the like—it is admitted that the unwholesome immediately gives rise to the form [realm's] mind born of fruition, deportment, and defiled [minds], and gives rise to the formless [realm's] two minds of fruition and defilement, making twelve minds in total. As for "from itself and above, seven arise each": it arises from the seven of its own stage and also the seven of the stages above. From the form realm's defiled [mind], innate [goodness], deportment, and fruition arise. This is stated regarding the cognitive obscurations of those with determined gotra: the lower unwholesome arises, but not expedient goodness because its power is superior, and not karmic fruition because it does not arise in an unmixed manner. The three minds of the formless realm—innate, defiled, and fruition-born—arise from fourteen. According to the first explanation, it only arises from the seven of desire. As for "the defiled is likewise twelve": it is as explained by the second master regarding the unwholesome mind. As for "from others, sixteen arise": it arises from the seven of its own stage, five minds of the form realm (two good, fruition, defiled, and deportment), and four minds of the formless realm, excluding the deportment of the form realm. As for "distinctions such as life and death": fascicle sixty-nine states: "When retrogressing from the previously attained concentrations of the two realms, one retrogresses because a defiled mind becomes manifest; this lower defiled mind arises immediately from the higher good or defiled [mind]." This refers to retrogressing from concentration to generate a lower mind. Furthermore: "When dying from above, immediately after the good, defiled, or indeterminate [minds] of the higher stages, only the defiled of the lower stages arises." This refers to moistening rebirth arising from those kinds. Furthermore, the afflictions of the path of vision are also admitted to arise alternately from the three natures of the higher realms, except for expedient [goodness], the meaning of which is as stated previously. As for "fruition gives rise only to nine, its own seven and the two defiled": it gives rise to the seven of its own stage and the two defiled of the higher realms, which is the state of moistening rebirth. As for "also arising from its own seven": fascicle sixty-nine states: "Immediately following what belongs to the desire realm, whether good, defiled, or non-defiled indeterminate, it universally gives rise to all that belongs to the desire realm." Therefore, we know that fruition also arises from its own seven. As for "deportment and technical skill definitely [give rise to] nine, or fifteen variably": they give rise to the seven of their own stage and the two defiled of the higher realms, also in the state of moistening rebirth. As for "or fifteen variably": one who has attained mastery in concentration can, from these two minds, also give rise to the two [of the higher realms]; if without technical skill, only deportment arises, along with the two expedient [minds] and the minds of learners and non-learners. Or they cannot [arise] at all, because their power is weak; this is spoken in terms of transformative indeterminate [minds] resembling desire minds giving rise to the good mind of the form realm, as cited above from fascicle sixty-nine. As for "the two from other and own seven, in the upper two realms are variable": deportment and technical skill arise from the seven of desire; in the upper realms they are variable. When arising alternately between higher and lower, they arise from the two defiled minds, and from the form realm's deportment, innate, and fruition. Or they cannot [arise] at all, because their power is separated and distant. This is tentatively explained in terms of desire-realm minds giving rise to others and themselves; the rest should be understood by analogy, and are omitted lest it become cumbersome. The explanation in fascicle seven of the Kośa differs from this, as can be known by comparison. Fascicle five of the Samuccaya merely deals with generative causes, presenting ten kinds of sequential mind generation in a brief outline, without detailing them all.