因明入正理論疏 2.87

2.87

廣為二十五諦：一自性、二大、三我執、四五唯、五五大、六五知根、七五作業根、八心平等根、九我知者，於此九法開為二十五諦。謂初自性，總名自性，別名三德：薩埵、剌奢、答摩，一一皆有三種德故。初云薩埵，此云有情及勇健義，今取勇義；剌闍云微，亦名塵坌，今取塵義；答摩云闇，闇鈍之闇，自性正名勇塵闇也。言三德者，如次，古名染、麁、黑，今名黃、赤、黑；舊名喜、憂、捨，今名貪、瞋、癡；舊名樂、苦、癡，今名樂、苦、捨。由此三德是生死因。神我本性解脫，我思勝境，三德轉變，我乃受用，為境纏縛不得涅槃。後厭修道，我既不思，自性不變，我離境縛，便得解脫。中間二十三諦，雖是無常而是轉變，非有生滅。自性、神我用或有無，體是常住。然諸世間無滅壞法，廣如《金七十論》及《唯識疏解》。

In broad terms, they become twenty-five principles: first, the primordial nature (prakṛti); second, the great (mahat); third, the I-maker (ahaṃkāra); fourth, the five subtle elements (tanmātra); fifth, the five gross elements (mahābhūta); sixth, the five cognitive faculties (buddhīndriya); seventh, the five active faculties (karmendriya); eighth, the mental faculty of equal nature (manas); ninth, the conscious self (puruṣa). From these nine categories they unfold into twenty-five principles. The first, prakṛti, is collectively called prakṛti and individually called the three qualities (guṇa): sattva, rajas, and tamas, because each has three kinds of qualities. The first, sattva, is translated here as sentient being and as valorous/vigorous; here the meaning of vigor is taken. Rajas means dust or particle; here the meaning of dust is taken. Tamas means darkness, the darkness of dullness; hence the correct name for prakṛti is vigor-dust-darkness. As for the three qualities, in order: formerly they were called dyed, coarse, and black; now they are called yellow, red, and black. Formerly they were called joy, grief, and equanimity; now they are called greed, anger, and delusion. Formerly they were called pleasure, pain, and delusion; now they are called pleasure, pain, and equanimity. Because of these three qualities, there is a cause of saṃsāra. The puruṣa is inherently liberated. When the self contemplates superior sense objects, the three qualities transform, the self then experiences them, and bound by sense objects, it cannot attain nirvāṇa. Later, feeling revulsion, it cultivates the path; once the self no longer contemplates, prakṛti does not transform, the self is freed from the bondage of objects, and it attains liberation. The intermediate twenty-three principles, although impermanent, are transformations; they do not have origination and cessation. The functions of prakṛti and the puruṣa may be present or absent, but their substances are permanent. Yet among worldly phenomena, there is no perishability, as explained at length in the Suvarṇasaptati and the commentary on the Vijñaptimātratā.