大乘義章 2.32

2.32

次辨心法相應不同。毘曇法中同時相應，同時之中多少不定。若善心法，在其欲界及初禪者，二十三法同時相應，十通大地、十善大地、覺、觀、心王。在中間禪，二十二法，同時相應，唯除一覺，餘皆如上。二禪已上，二十一法同時相應，除覺去觀，餘皆如上。煩惱法中分為六分。瞋、忿、惱、害、恨、覆、慳、嫉合為一分，此八一向是不善故。二十二法同時相應，十通大地即以為十；大煩惱中不信、懈怠、無明、掉、放逸，通前十五；無慚、無愧，通前十七；覺、觀與睡并及心王，通前合為二十一法；彼瞋忿等，隨何現起即以為一，通前合為二十二也。貪、疑、慢、高，為第二分。就此分中，在欲界者是不善故，亦有二十二法相應。十通大地、五煩惱地、無慚、無愧、覺、觀、睡、心，為二十一。貪、疑、慢等，隨何現起即以為一，通前合為二十二也。若在初禪，是無記故，除無慚愧，有餘二十心法相應。中間除覺，有餘十九。二禪已上，更除觀數，有餘十八。不共無明為第三分。在欲界者，是不善故，二十一法同時相應。十通大地即以為十；大煩惱中除一無明，有餘四種，不信、懈怠、掉及放逸，通前十四；無二無明同時並故，除彼無明，加無慚、愧，覺，觀，睡，心，通前二十；不共無明即以為一，通前合為二十一也。在初禪中，除無慚愧，有餘十九。中間除覺，有餘十八。二禪已上更除一觀，有餘十七。邪見、戒取及與見取，為第四分。在欲界者，是不善故，二十一法同時相應。十通地中，除一慧數，有餘九種。邪見二取體是慧數，無有二慧同時起故，除彼慧數。大煩惱中，有其不信、懈怠、無明、掉及放逸，通前十四。無慚、無愧、覺、觀、睡、心，通前二十。邪見等中，隨何現起即以為一，通前合為二十一也。在初禪者，除無慚愧，有餘十九。中間除覺，有餘十八。二禪已上更除一觀，有餘十七。身、邊兩見，為第五分。此之二種，若在欲界及初禪中，有十九法同時相應。十通大地中除其慧數，有餘九種。身邊兩見體亦是慧，兩慧不並，是以除之。大煩惱五，通前十四。覺、觀、睡、心，通前十八。身邊兩見，隨何現起即以為一，通前十九。以此二見，是無記故，除無慚愧。中間除覺，有餘十八。二禪已上更除一觀，有餘十七。諂、誑二纏，為第六分。在欲界者，是不善故，二十二法同時相應。十通大地、五煩惱地、無慚、無愧、覺、觀、睡、心，通前合為二十一法。此諂與誑，隨何現起即以為一，通前合為二十二也。在初禪中除無慚愧，有餘二十。中間除覺，有餘十九。二禪已上無有諂誑，不須論之。煩惱如是。白淨無記總為一分。若在欲界及初禪者，有十三法同時相應，十通大地、覺、觀、心王。中間除覺，有餘十二。二禪已上更除一觀，有餘十一。問曰：其餘諸心心法，何故不說？釋言：有以無慚、無愧與彼一切不善法俱，如餘一切不善法說。不信、懈怠相應無明、睡、掉、放逸，遍與一切諸煩惱俱，如餘一切諸煩惱說。十通大地、覺、觀、睡、悔，遍通一切三性法中，如餘一切三性法說，是以不論。《毘曇》如是。成實法中前後相應，從彼了別違、順、中容三種識，復生三種想，了順之識生於釋想，了違之識生不釋相，了中之識生中容想，當分相生故曰相應。從彼三想，生三種受，釋相生樂、不釋生苦、中容生捨。從彼三受發生行心，行中有三：一善、二惡、三是無記。若生善心，苦受生厭，厭離生死；樂受生欣，欣樂善法；捨生信、進、念、定、慧等。若生不善，苦受生瞋，及瞋流類忿、恨、惱等一切煩惱；樂受生貪，及貪流類一切煩惱；捨生餘結，及彼流類一切煩惱。若生無記，苦受心後求苦對治，如寒求煖、熱求涼等；樂受心後，求諸樂具，如種殖等；捨受心後，生餘漫散無記行心。此等前後，當分相應，故曰相應。大乘法中，義有兩兼：同時相望同時相應，異時相望前後相應。同時相應，麁同《毘曇》；細者不同，《毘曇》別體，此同體故。異時相應，與《成實》同。問曰：前言同時相應，云何復得異時相應？釋言：心法體雖同時，隨義隱顯，非無先後差別之義，故得宣說前後相應。心法如是。

Next is the explanation of the differences in mental dharma association (saṃprayoga). In the Abhidharma doctrine, they associate simultaneously, and within the simultaneous association the number is not fixed. If it is a wholesome mental dharma present in the desire realm or the first dhyāna, twenty-three dharmas associate simultaneously: the ten omnipresent mental factors, the ten wholesome omnipresent mental factors, vitarka, vicāra, and the king of mind. In the intermediate dhyāna, twenty-two dharmas associate simultaneously: only omitting the single factor of vitarka, the remainder are all as above. From the second dhyāna upward, twenty-one dharmas associate simultaneously: omitting vitarka and removing vicāra, the remainder are all as above. Among the defiled dharmas, they are divided into six categories. Ill-will, wrath, vexation, harmfulness, enmity, concealment, avarice, and jealousy are grouped as one category, because these eight are unexceptionally unwholesome. Twenty-two dharmas associate simultaneously: the ten omnipresent mental factors make ten; among the major defilements, lack of faith, indolence, nescience, agitation, and negligence, added to the previous, make fifteen; shamelessness and unconscionableness, added to the previous, make seventeen; vitarka, vicāra, middha, and the king of mind, added to the previous, together make twenty-one dharmas; whichever of those—ill-will, wrath, and so forth—actually arises makes one more, added to the previous making twenty-two. Greed, doubt, pride, and arrogance constitute the second category. Within this category, because those in the desire realm are unwholesome, they also have twenty-two dharmas associated. The ten omnipresent mental factors, the five defilement grounds, shamelessness, unconscionableness, vitarka, vicāra, middha, and the mind make twenty-one. Whichever of greed, doubt, pride, and so forth actually arises makes one more, added to the previous making twenty-two. If in the first dhyāna, because they are neutral (avyākṛta), shamelessness and unconscionableness are omitted, leaving the remaining twenty mental dharmas associated. In the intermediate dhyāna, vitarka is omitted, leaving the remaining nineteen. From the second dhyāna upward, vicāra is further omitted, leaving the remaining eighteen. Unshared nescience (āveṇikī avidyā) constitutes the third category. Being in the desire realm, because it is unwholesome, twenty-one dharmas associate simultaneously: the ten omnipresent mental factors make ten; among the major defilements, omitting the single factor of nescience, there are the remaining four kinds—lack of faith, indolence, agitation, and negligence—added to the previous making fourteen; because two nesciences do not coexist simultaneously, that nescience is omitted, and adding shamelessness, unconscionableness, vitarka, vicāra, middha, and the mind, added to the previous makes twenty; unshared nescience itself makes one, added to the previous making twenty-one. In the first dhyāna, shamelessness and unconscionableness are omitted, leaving the remaining nineteen. In the intermediate dhyāna, vitarka is omitted, leaving the remaining eighteen. From the second dhyāna upward, vicāra is further omitted, leaving the remaining seventeen. Wrong view, attachment to rules and rituals, and attachment to views constitute the fourth category. Being in the desire realm, because they are unwholesome, twenty-one dharmas associate simultaneously: among the ten omnipresent factors, omitting the single factor of discernment (prajñā), there are the remaining nine kinds; wrong view and the two attachments are inherently the factor of discernment, and because two discernments do not arise simultaneously, that discernment factor is omitted; among the major defilements, there are lack of faith, indolence, nescience, agitation, and negligence, added to the previous making fourteen; shamelessness, unconscionableness, vitarka, vicāra, middha, and the mind, added to the previous make twenty; whichever among wrong view and so forth actually arises makes one, added to the previous making twenty-one. In the first dhyāna, shamelessness and unconscionableness are omitted, leaving the remaining nineteen. In the intermediate dhyāna, vitarka is omitted, leaving the remaining eighteen. From the second dhyāna upward, vicāra is further omitted, leaving the remaining seventeen. Personality view and extreme view constitute the fifth category. These two kinds, if in the desire realm and in the first dhyāna, have nineteen dharmas associated simultaneously: among the ten omnipresent mental factors, omitting the discernment factor, there are the remaining nine kinds; personality view and extreme view are also inherently discernment, and since two discernments do not coexist, it is omitted; the five major defilements, added to the previous, make fourteen; vitarka, vicāra, middha, and the mind, added to the previous, make eighteen; whichever of personality view or extreme view actually arises makes one, added to the previous making nineteen; because these two views are neutral, shamelessness and unconscionableness are omitted; in the intermediate dhyāna, vitarka is omitted, leaving the remaining eighteen; from the second dhyāna upward, vicāra is further omitted, leaving the remaining seventeen. The two entanglements of deceit and fraudulence constitute the sixth category. Being in the desire realm, because they are unwholesome, twenty-two dharmas associate simultaneously: the ten omnipresent mental factors, the five defilement grounds, shamelessness, unconscionableness, vitarka, vicāra, middha, and the mind, added to the previous, make twenty-one dharmas; whichever of deceit or fraudulence actually arises makes one, added to the previous making twenty-two. In the first dhyāna, shamelessness and unconscionableness are omitted, leaving twenty remaining. In the intermediate dhyāna, vitarka is omitted, leaving nineteen remaining. From the second dhyāna upward, deceit and fraudulence do not exist, so they need not be discussed. Such is the case for the defilements. Pure neutral [dharmas] are grouped as a single category. If in the desire realm and the first dhyāna, thirteen dharmas associate simultaneously: the ten omnipresent mental factors, vitarka, vicāra, and the king of mind. In the intermediate dhyāna, vitarka is omitted, leaving twelve remaining. From the second dhyāna upward, vicāra is further omitted, leaving eleven remaining. Question: Why are the remaining mental dharmas not discussed? Explanation: There are reasons. Shamelessness and unconscionableness accompany all unwholesome dharmas, as discussed under all other unwholesome dharmas. Lack of faith, indolence, associated nescience, middha, agitation, and negligence universally accompany all defilements, as discussed under all other defilements. The ten omnipresent mental factors, vitarka, vicāra, middha, and remorse universally pervade all dharmas of the three natures, as discussed under all other dharmas of the three natures; therefore they are not discussed [separately here]. Such is the Abhidharma doctrine. In the Tattvasiddhi doctrine, association occurs sequentially. From the three kinds of consciousness discerning adverse, agreeable, and neutral [objects], there further arise three kinds of samjñā: consciousness discerning the agreeable produces pleasant ideation; consciousness discerning the adverse produces unpleasant ideation; consciousness discerning the neutral produces neutral ideation; because they generate each other according to their respective roles, it is called 'association'. From those three samjñās arise three kinds of feeling: pleasant ideation produces pleasure; unpleasant ideation produces pain; neutral ideation produces equanimity. From those three feelings are generated volitional minds (saṃskāra-citta). Within saṃskāra there are three kinds: first, wholesome; second, unwholesome; third, neutral. If a wholesome mind is generated: painful feeling produces revulsion, revulsion and detachment toward saṃsāra; pleasant feeling produces delight, delight in wholesome dharmas; neutral feeling produces faith, vigor, mindfulness, samādhi, prajñā, and so forth. If an unwholesome [mind] is generated: painful feeling produces ill-will, and all defilements of the same category as ill-will, such as wrath, enmity, and vexation; pleasant feeling produces greed, and all defilements of the same category as greed; neutral feeling produces the remaining fetters, and all defilements of their category. If a neutral [mind] is generated: following a painful-feeling mind, one seeks an antidote to pain, like seeking warmth when cold or seeking cool when hot; following a pleasant-feeling mind, one seeks instruments of pleasure, such as planting and cultivating; following a neutral-feeling mind, there arise other scattered, neutral volitional minds. These precede and follow one another, associating according to their respective roles, and hence it is called 'association'. In the Mahāyāna doctrine, the principle encompasses both: viewed simultaneously, they associate simultaneously; viewed at different times, they associate sequentially. Simultaneous association is broadly the same as the Abhidharma, but in detail it is different: the Abhidharma posits distinct substantial entities, whereas here they are of the same substance. Sequential association is the same as the Tattvasiddhi. Question: Earlier it was said that they associate simultaneously; how can they also associate at different times? Explanation: Although the substance of mental dharmas is simultaneous, according to the concealment and manifestation of their functions, there is not an absence of the principle of temporal precedence and distinction; therefore one can state that they associate sequentially. Such is the nature of mental dharmas.