大乘百法明門論疏 2.14

2.14

The treatise says: “The root kleśas are six: first, rāga; second, pratigha; third, avidyā; fourth, māna; fifth, dṛṣṭi; sixth, vicikitsā. Question: ‘Among these kleśas, how many are conventionally existent? How many are substantially existent?’ Answer: ‘Dṛṣṭi is conventionally existent, because it is a portion of prajñā. The rest are substantially existent, because they are distinct citta-dharmas.’” Regarding whether the upakleśas are nominal or substantial: if one relies on the Viniścayasaṃgrahaṇī of the Yogācārabhūmi, the four aniyata dharmas are also subsumed under the upakleśas, combining into twenty-four collectively named the upakleśa category; nor are there the two dharmas of wrong desire and wrong resolve, but there are twenty-six in the Maulībhūmi, because it adds wrong desire and wrong resolve. The Viniścayasaṃgrahaṇī says: “Furthermore, what is the intrinsic nature of the upakleśas? It is krodha, upanāha, mrakṣa, pradāsa, īrṣyā, mātsarya, māyā, śāṭhya, mada, vihiṃsā, āhrīkya, anapatrāpya, styāna, auddhatya, āśraddhya, kausīdya, muṣitasmṛtitā, pramāda, vikṣepa, asamprajanya, kaukṛtya, middha, vitarka, and vicāra. As has already been broadly expounded in the Maulībhūmi, such classes are called the intrinsic nature of the upakleśas. Furthermore, among these upakleśas, how many are conventionally existent? How many are substantially existent? Āhrīkya, anapatrāpya, āśraddhya, and kausīdya—these four kinds are substantially existent; the rest are conventionally existent. Specifically, krodha, upanāha, pradāsa, īrṣyā, and vihiṃsā, being five portions of pratigha, are all conventionally existent; mātsarya, mada, and auddhatya, being three portions of rāga, are shown to be conventionally existent. Mrakṣa, māyā, śāṭhya, styāna, middha, kaukṛtya, muṣitasmṛtitā, vikṣepa, and bad prajñā—these nine dharmas, being portions of moha, are all conventionally existent. Pramāda is a portion of rāga, pratigha, and moha, and is also conventionally existent. Vitarka and vicāra, being both portions of the preparation of body, speech, and mind, as well as portions of prajñā, are both conventionally existent.” If one relies on the Yogācārabhūmi, twenty-seven are substantially existent and twenty-four are conventionally existent. If one relies on the text of the Abhidharmasamuccaya, twenty-two are substantially existent, and the rest are all conventionally existent. When it says twenty-two are substantially existent, it refers to the five sarvatragas, five viniyatas, and of the eleven kuśalas, seven are substantially existent and four are conventionally existent. Therefore the Abhidharmasamuccaya says: “Amoha is discernment, having for its nature the wisdom of retribution, teaching, and realization. ‘Wisdom of retribution, teaching, and realization’ refers respectively to the prajñā born of birth, listening, reflection, and cultivation, as should be understood in sequence. ‘Discernment’ means prajñā accompanied by courage and vigor. Therefore we know that amoha takes prajñā as its nature, having no separate substance.” As for apramāda and upekṣā, it says of both: “Relying on right effort, alobha, adveṣa, and amoha, they are therefore nominally established on the basis of these four dharmas.” As for ahiṃsā, it is a portion of the wholesome root of adveṣa, having the mind’s compassion as its substance. One should know that ahiṃsā is not separate from adveṣa, so it too is nominal. Among the ten root kleśas, five are substantially existent: rāga, pratigha, moha, māna, and vicikitsā. Five are conventionally existent: the five views, having no separate nature apart from prajñā. The upakleśas and aniyatas together make twenty-four, all of which are nominally established. Hence the treatise says: “One should know that krodha and so forth are nominally established, because they have no separate nature apart from pratigha and so forth.” That is, the five—krodha, upanāha, pradāsa, īrṣyā, and vihiṃsā—are a portion of pratigha, in agreement with the Yogācārabhūmi. Mātsarya and mada are a portion of rāga, and auddhatya is a portion of rāga; these three are portions of rāga, which also agrees with the Yogācārabhūmi. Pramāda is nominally established based on the four dharmas of kausīdya, rāga, pratigha, and moha, which also agrees with the Yogācārabhūmi. The two items of āhrīkya and anapatrāpya are nominally established as portions of rāga, pratigha, and moha, while the two items of āśraddhya and kausīdya are portions of moha, both being nominally established, which differs from the Yogācārabhūmi. That is, the Yogācārabhūmi says these four are substantially existent, but here the Abhidharmasamuccaya says the two items of āhrīkya and anapatrāpya are portions of rāga, pratigha, and moha, and the two items of āśraddhya and kausīdya are portions of moha, and hence it differs from the Yogācārabhūmi. The two items of śāṭhya and māyā are portions of rāga and moha. The one item of vikṣepa is a portion of rāga, pratigha, and moha. Muṣitasmṛtitā and asamprajanya have smṛti and prajñā within the defilements as their nature. Mrakṣa, middha, and kaukṛtya are portions of moha. The two items of vitarka and vicāra have either cetanā as their nature or prajñā as their nature, because there is a difference between investigation and non-investigation. In the Mahāyāna Yogācārabhūmi it says: “Nine items among the upakleśas—namely mrakṣa, māyā, śāṭhya, styāna, middha, kaukṛtya, muṣitasmṛtitā, vikṣepa, and bad prajñā—are all portions of moha.” Here in the Abhidharmasamuccaya, only the four of mrakṣa, styāna, middha, and kaukṛtya are portions of moha; the other five are different. Specifically, the one item of vikṣepa is a portion of rāga, pratigha, and moha; the two items of śāṭhya and māyā are a portion of rāga and moha; muṣitasmṛtitā and asamprajanya are portions of smṛti and prajñā within the defilements. One should know that these are simply differences of intent among the treatise-makers, each stating a single meaning. The various masters of the Western lands all say: “Seven among the upakleśas are substantially existent: āhrīkya, anapatrāpya, styāna, auddhatya, āśraddhya, kausīdya, and mental distraction; these seven items all have separate substances.”