大乘義章 16.41

16.41

次論三種念處差別。言三種者，一自性念處、二共相念處、三緣念處。釋有兩門：一辨其相、二明斷障不斷障別。就辨相中，先論自性。毘曇法中，說四念處慧為自性。若性是慧，何故經中說之為念？與念相隨，從伴以呼，故說為念。故從伴？由與念俱，慧心於法正取不謬，故說為念。又諸心法更相為名，如勝色想，體實是慧而名為想。此亦如是，體雖是慧而名為念。若依《成實》，始是念性，終是慧性。始是念性，故彼《成實論．無心數品》云「如一念處，得五種名，所謂念處，念根，念力，念覺，正念。」終是慧故，《成實》說言「從念生慧，觀於身等，名為念處。」大乘法中，眾德同體，難以偏定，從強說慧，理亦無傷。言共念者，解有三義：一約境說共。觀身為境，於中所生一切心法及隨生戒，通名身念，餘亦如是。二就行體異義論共。一身念中即具四念，隨生之戒說為身念，受數為受，心王為心，慧等諸數說之為法。此四念行聚在一處，故名為共，餘亦如是。故《雜心》云「如世尊說，善法積聚名共念處。」三從生說共。若慧觀身與慧相隨俱生善法，同名身念，餘亦如是。慧是有漏，與慧相隨俱生善法悉名有漏，無漏亦爾，如是一切。此與慧同，故名為共。故龍樹云「因緣生道，若漏無漏，同名念處。」緣念處者，解有兩義：一散心普緣一切境界名緣念處、二所緣境能生念心名緣念處。與經中說，知及智處同名波若，其義相似。亦如五塵生欲名欲。於此門中，身念所緣開合不定。總唯一色。或分為二，謂漏、無漏。又記無記、報非報等，亦得分二。或說為三：一可見有對，謂眼所行色為眼、照矚名為可見；為彼對礙色根所對，故名有對。二不可見有對，謂耳鼻舌身所行之色，眼根不覩，名不可見；有對同前。三不可見無對，謂意所行善惡無作及五根色，不為目覩，名不可見；不為對礙色根所對，名無對色。或說為四，謂四大色。故《涅槃》云「色者四大。」四大能造一切種色，攝末從本，說為四大。又如佛陀提婆所立，四大之外無別造色，故說四種。或說為六，謂六塵色，善惡無作及五根色通名法塵，餘五可知。或說十種，如《涅槃》說，五根、五塵是其十也。彼以無作，成身相微，隱而不說。或說十一，如《毘曇》說，五根、五塵及法塵中善惡無作。若依《成實》，宣說十四，五根、五塵及與四大。彼說四大是四塵果，復是五根及聲塵因，根塵不收，故別說大。彼宗無作是非色心，故陰不彰。毘曇法中，四大是觸，故不別說。細分無量。此等說為身念所緣。受念所緣，開合不定。總唯一受。或分為二，謂身與心。五識相應從色根生，名為身受；意識相應從意根生，名為心受。或說為三，謂苦、樂、捨。納違生惱名為苦受，納順生適名為樂受，中容境界捨苦樂邊名為捨受。或說為五，所謂苦、樂、憂、喜及捨。若在欲界五識地中，逼惱名苦，適悅稱樂；意識地中，慮惱名憂，悅暢曰喜；六識地中，中容受心說之為捨。若在初禪，眼耳及身三識身中適悅名樂，意悅名喜，捨通四識。若在二禪，喜捨在意，更無餘義。若在三禪，樂捨在意，更無餘義。在四禪上，唯有意捨，更無餘義。或說為六，謂六識中相應受也。或分十八，於前六中各有苦、樂、不苦不樂。或復說為三十六受，前十八中各有染、淨。或為百八，如龍樹說「前三十六，三世別說。」細分無量。此等說為受念所緣，開合不定，總唯一心。或分為二，謂漏、無漏。又記無記、報非報等，亦得分二。或說為三，善、惡、無記。又學、無學、非學無學，亦得分三。或說為四，有漏分三，善、惡、無記；無漏為一。亦得說五，有漏分三；無漏為二，學與無學。或說為六，謂六識心。或分為九，欲界有三，善、惡、無記；色界有二，善與無記；無色亦然，通前為七；無漏分二，學與無學，通前為九。或說十二，欲界有四，謂善、不善、隱沒無記、不隱沒無記；色界有三，除前不善，無色亦然，通前說十；無漏分二，學與無學，通前十二。或說二十，欲界有八：生得善一；方便善二；不善為三；隱沒無記以為第四，身邊兩見名為隱沒；不隱無記別有四種，報生、威儀、工巧、變化，通前為八；色界有六，除前不善及工巧心，餘悉有之；無色四，除色界中威儀、變化，有餘四種，但上二界一切煩惱皆名隱沒，不同欲界。此前十八是有漏心。無漏分二，學與無學，通前二十。細分無量。此等說為心念所緣。法念所緣，要唯有三：一有為法、二無為法、三者理法。有為有二：一是心法，謂想行等；二非色心法，所謂十四不相應等。無為有三，虛空、數滅及非數滅。理者，所謂空無相等。細分無量。此等說為法念所緣。相別如是。次論斷障差別。毘曇法中，共念能斷，餘二不斷。良以共念多法相扶，於治法所以能斷；自性念處單獨無力，故不能斷。問曰：彼宗無慧獨行，何須宣說慧獨不斷？釋言：智慧實不獨行，但為破彼無心數者，故說慧性獨不能斷。緣心普散而不專一，見境不明，所以不斷。又復緣念論境非行，所以不斷。問曰：見前七方便心齊不斷結，共相念處云何能斷？釋言：見前共念不斷；見道已上，共相法念有能斷義，就此言耳。成實法中，不說同時有共念義，唯慧獨斷，前後相資亦得共斷。大乘法中，文無定判，以義推之，三種皆斷。良以菩薩心安實相，隨所覺照皆除障故。三種念處，辨之麁爾（此三門竟）。

Next is to discuss the distinctions among the three kinds of applications of mindfulness. Speaking of the three kinds: first, the application of mindfulness by intrinsic nature; second, the application of mindfulness by co-existence; third, the application of mindfulness by cognitive object. There are two sections of explanation: first, to distinguish their characteristics; second, to clarify the distinction between severing hindrances and not severing hindrances. Within distinguishing characteristics, intrinsic nature is discussed first. In the Abhidharma doctrine, it is taught that the intrinsic nature of the four applications of mindfulness is prajñā. If their nature is prajñā, why are they called mindfulness in the sūtras? Because it accompanies mindfulness, it is designated after its companion; therefore it is called mindfulness. Why is it named after its companion? Because it is conjoined with mindfulness, the mind of prajñā apprehends dharmas correctly and without error; therefore it is called mindfulness. Furthermore, mental dharmas are named after one another: just as the ideation of superior form (adhimukti-rūpa) is in essence actually prajñā yet is named ideation. This is also like that: though its essence is prajñā, it is named mindfulness. If according to the *Tattvasiddhi*, initially its nature is mindfulness, and ultimately its nature is prajñā. It is initially mindfulness in nature, hence the chapter on the Non-Existence of Mental Factors in that *Tattvasiddhi-śāstra* says: "Just as one application of mindfulness receives five kinds of names, namely application of mindfulness, faculty of mindfulness, power of mindfulness, factor of awakening of mindfulness, and right mindfulness." It is ultimately prajñā, hence the *Tattvasiddhi* says: "From mindfulness prajñā arises, contemplating the body and so forth; this is called application of mindfulness." In the Mahāyāna doctrine, the manifold virtues share an identical essence and are difficult to determine exclusively, yet speaking from the predominant factor it is said to be prajñā, which also does not compromise the principle. Regarding the co-existent application of mindfulness, the explanation has three meanings: First, co-existence explained in terms of the object. Taking the body as the object, all the mental dharmas arisen within it and the precept that arises along with them are collectively called the mindfulness of the body; the rest are also like this. Second, co-existence discussed in terms of the differing aspects within the essence of practice. Within one mindfulness of the body, the four mindfulnesses are fully present: the precept that arises along with it is called mindfulness of the body, the factor of feeling is feeling, the king of mind is mind, and the factors such as prajñā are called dharmas. These four mindfulness practices gather in one place; therefore it is called co-existence; the rest are also like this. Hence the *Miśrakābhidharma-hṛdaya* says: "As the World-Honoured One said, the accumulation of wholesome dharmas is called the co-existent application of mindfulness." Third, co-existence explained in terms of arising. If prajñā contemplates the body, the wholesome dharmas co-arising and accompanying prajñā are collectively called mindfulness of the body; the rest are also like this. If prajñā is tainted, the wholesome dharmas co-arising and accompanying prajñā are all called tainted; untainted is also like this; all are like this. These being identical with prajñā, it is therefore called co-existent. Hence Nāgārjuna says: "The path arisen through causes and conditions, whether tainted or untainted, is collectively called the application of mindfulness." Regarding the application of mindfulness by cognitive object, the explanation has two meanings: first, the scattered mind generally cognising all realms is called the application of mindfulness by cognitive object; second, the cognised objects being able to generate the mind of mindfulness is called the application of mindfulness by cognitive object. This is similar in meaning to what the sūtras say: that cognition and the locus of wisdom are both called prajñā. It is also like the five sense-objects generating desire being called desire. Within this section, the cognised objects of the mindfulness of the body are open to diverse divisions. In total, they are only form. Or they are divided into two, namely tainted and untainted. Also, morally determined and undetermined, karmic retribution and non-retribution, and so forth, can also be divided into two. Or they are spoken of as three: first, visible and resistant—meaning the form that is the range of the eye, which, being illuminated by the eye, is called visible; and being countered by those resistant material sense-faculties, it is called resistant; second, invisible and resistant—meaning the forms that are the range of the ear, nose, tongue, and body, which, not being seen by the eye faculty, are called invisible, while resistant is as before; third, invisible and non-resistant—meaning the wholesome and unwholesome unmanifest form (avijñapti-rūpa) that is the range of the mind, as well as the matter of the five faculties, which, not being seen by the eyes, are called invisible, and not being opposed by resistant material sense-faculties, are called non-resistant forms. Or they are spoken of as four, namely the forms of the four great elements. Hence the *Nirvāṇa* says: "Form is the four great elements." The four great elements can produce all kinds of form; gathering the branch-effects to the root, they are spoken of as the four great elements. Also, as established by Buddhadeva, there is no distinct derived form apart from the four great elements; hence four kinds are spoken of. Or they are spoken of as six, namely the forms of the six sense-objects: wholesome and unwholesome unmanifest forms and the matter of the five faculties are collectively called the dharma sense-object; the remaining five are understood. Or ten kinds are spoken of: as the *Nirvāṇa* says, the five faculties and the five sense-objects are the ten. Because unmanifest form has subtle characteristics in constituting the body, it is concealed and not spoken of there. Or eleven are spoken of: as the *Abhidharma* says, the five faculties, the five sense-objects, and the wholesome and unwholesome unmanifest form within the dharma sense-object. If according to the *Tattvasiddhi*, fourteen are expounded: the five faculties, the five sense-objects, and the four great elements. It states that the four great elements are the effects of the four sense-objects, and are furthermore the causes of the five faculties and the sound-object; not being subsumed by faculties or sense-objects, the great elements are therefore expounded separately. In that school, unmanifest form is neither material nor mental, so it is not displayed in the aggregate. In the Abhidharma doctrine, the four great elements are touch, hence they are not expounded separately. Detailed divisions are limitless. These are spoken of as the cognitive objects of the mindfulness of the body. The cognitive objects of the mindfulness of feeling are open to diverse divisions. In total, they are only feeling. Or they are divided into two, namely bodily and mental. That which is conjoined with the five consciousnesses and arises from material faculties is called bodily feeling; that which is conjoined with the mental consciousness and arises from the mental faculty is called mental feeling. Or they are spoken of as three, namely suffering, pleasure, and equanimity. Receiving what is disagreeable and generating affliction is called the feeling of suffering; receiving what is agreeable and generating ease is called the feeling of pleasure; receiving a neutral realm, abandoning the extremes of suffering and pleasure, is called the feeling of equanimity. Or they are spoken of as five, namely suffering, pleasure, grief, joy, and equanimity. If in the five consciousness stages of the desire realm, pressing vexation is called suffering, and pleasant gratification is called pleasure; in the mental consciousness stage, anxious vexation is called grief, and joyful relaxation is called joy; in the six consciousness stages, a neutral feeling-mind is spoken of as equanimity. If in the first dhyāna, pleasant gratification within the three consciousness bodies of eye, ear, and body is called pleasure, mental pleasure is called joy, and equanimity extends through the four consciousnesses. If in the second dhyāna, joy and equanimity are in the mind, with no other meaning. If in the third dhyāna, pleasure and equanimity are in the mind, with no other meaning. Above the fourth dhyāna, there is only mental equanimity, with no other meaning. Or they are spoken of as six, meaning the feelings conjoined within the six consciousnesses. Or they are divided into eighteen: within the previous six, each has suffering, pleasure, and neither-suffering-nor-pleasure. Or they are furthermore spoken of as thirty-six feelings: within the previous eighteen, each has defilement and purity. Or they are one hundred and eight: as Nāgārjuna says, "The previous thirty-six are spoken of separately across the three periods of time." Detailed divisions are limitless. These are spoken of as the cognitive objects of the mindfulness of feeling. [The cognitive objects of the mindfulness of mind] are open to diverse divisions; in total, they are only mind. Or they are divided into two, namely tainted and untainted. Also, morally determined and undetermined, karmic retribution and non-retribution, and so forth, can also be divided into two. Or they are spoken of as three: wholesome, unwholesome, and undetermined. Also, of a trainee, of one beyond training, and of neither a trainee nor one beyond training, can also be divided into three. Or they are spoken of as four: the tainted is divided into three—wholesome, unwholesome, and undetermined; the untainted is one. Five can also be spoken of: the tainted is divided into three; the untainted into two—of a trainee and of one beyond training. Or they are spoken of as six, meaning the minds of the six consciousnesses. Or they are divided into nine: the desire realm has three—wholesome, unwholesome, and undetermined; the form realm has two—wholesome and undetermined; the formless realm is also like this; combined with the preceding, they make seven; the untainted is divided into two—of a trainee and of one beyond training; combined with the preceding, they make nine. Or twelve are spoken of: the desire realm has four, namely wholesome, unwholesome, obscured-undetermined, and unobscured-undetermined; the form realm has three, omitting the unwholesome; the formless realm is also like this; combined with the preceding, ten are spoken of; the untainted is divided into two—of a trainee and of one beyond training; combined with the preceding, they make twelve. Or twenty are spoken of: the desire realm has eight—innately acquired wholesome is one; wholesome by application is two; unwholesome is three; obscured-undetermined is the fourth—the two views of self and extreme are called obscured; unobscured-undetermined has four distinct kinds—born of retribution, deportment, craftsmanship, and magical creation; combined with the preceding, they make eight; the form realm has six, omitting the unwholesome and craftsmanship minds, all the rest are present; the formless realm has four, omitting deportment and magical creation from the form realm, having the remaining four kinds, though all defilements in the upper two realms are called obscured, unlike the desire realm. These preceding eighteen are tainted minds. The untainted is divided into two—of a trainee and of one beyond training; combined with the preceding, they make twenty. Detailed divisions are limitless. These are spoken of as the cognitive objects of the mindfulness of mind. The cognitive objects of the mindfulness of dharmas essentially comprise only three: first, conditioned dharmas; second, unconditioned dharmas; third, dharmas of principle. Conditioned are of two kinds: first are mental dharmas, meaning ideation, volition, and so forth; second are dharmas that are neither material nor mental, meaning the fourteen non-concurrent dharmas and so forth. Unconditioned are of three kinds: space, cessation through deliberation, and cessation without deliberation. Principle means emptiness, signlessness, and so forth. Detailed divisions are limitless. These are spoken of as the cognitive objects of the mindfulness of dharmas. The distinctions among their characteristics are as such. Next is to discuss the distinctions in severing hindrances. In the Abhidharma doctrine, co-existent mindfulness can sever, while the other two do not sever. This is because co-existent mindfulness has many dharmas supporting one another, so that in the practice of antidotes it can sever; the application of mindfulness by intrinsic nature, being solitary, is without power and therefore cannot sever. Question: In that school prajñā does not operate alone, so why is it necessary to expound that prajñā alone does not sever? Explanation: Wisdom indeed does not operate alone, but in order to refute those who assert the non-existence of mental factors, it is stated that the nature of prajñā alone cannot sever. Because the mind cognising objects is generally scattered and not single-pointed, seeing realms unclearly, it therefore does not sever. Furthermore, the application of mindfulness by cognitive object concerns the object and not the practice; therefore it does not sever. Question: Prior to seeing [the truths], the minds of the seven expedient stages uniformly do not sever fetters; how can the application of mindfulness by co-existence sever them? Explanation: Prior to seeing [the truths], co-existent mindfulness does not sever; from the path of seeing and above, the co-existent mindfulness of dharmas has the capacity to sever; it is stated in reference to this. In the Tattvasiddhi doctrine, there is no statement that co-existent mindfulness exists simultaneously; prajñā alone severs, and when earlier and later support one another, it can also sever together. In the Mahāyāna doctrine, there is no definitive scriptural determination, but deducing from principle, all three kinds sever. This is because when the bodhisattva's mind rests in the true mark, wherever illumination shines, hindrances are removed. The three kinds of applications of mindfulness have been roughly distinguished (this concludes the third gate).