大乘義章 3.21

3.21

次辨諸心相生次第，於中唯就隣次相生以明次第。次第有七：一同處法相生次第，謂同地法互相因起。二於上法修起次第，如依欲善起初禪等。三於下法防過次第，如依上地方便善心及穢污心，起下地中生得善等。四於下法退轉次第，如依上善退生下結。五於上於下遊觀次第，如九地中漏無漏善互相因起。六於上於下受生次第，如彼生得、報心等死，染污生等。七於下於上體用次第，如從淨禪起變化心，化心次第起淨禪等。今就此義以明諸心相生次第。先論方便。欲界地中方便善心，於自地中能生一切，除欲界中四禪化心，於上能生方便善心、學無學心。修起次第，從欲界地聞思慧等，起初禪地方便善心。遊觀次第，從欲界中聞思慧等，起初二禪方便善心、學無學心。次第正受，起初禪地方便善心、學無學心。超越正受，起二禪地方便善心、學無學心。聲聞超越禪，不過一故。餘一切地，相望例然。若論菩薩，於一切地隨所有心皆悉能起。何故不生上地生得？一切生得皆隨身報，身在下地則無上地生得善故。何故不生上地不善？一切上地無不善故。何故不生上地隱沒？上地隱沒，愛著自地，要先起彼方便善竟然後生愛。愛自所得，是故不從下地方便經起上地穢污之心。何故不生上地報心？身在下地無上報故。何故不生上地穢污？身在欲界，雖起初禪眼耳等識，彼所生所生識必依上地眼耳等根。上地之根，必依上地淨禪而生，不依下地善心生故。何故不生上地工巧？一切上地無工巧故。何故不生上地化心？上地化心是其上地淨禪果故。欲界如是。色界地中方便善心，於自地中能生一切，除自地中上禪化心。於上地中，生方便善、學無學心。於下欲界，生方便善心、生得善心、不善、穢污及變化心。遊觀次第，生方便善、生得善心，欲界生得，是捷疾故，從上方便次第生之。餘一切地生得善心，皆不如是。退轉次第，生不善心及穢污心。起用次第，生下化心。何故不生欲界地中報生、威儀、工巧之心？彼微劣故，不從上善次第生之。同界之中望於下地，得生五心。遊觀次第，生下方便、學無學心。退轉次第，生下穢污。起用次第，生下化心。色界如是。無色界中，方便善心於自地中能生一切，望上不定。空處識處，能生上地方便善心、學無學心。無所有處，望上唯生方便善心。非想地中無無漏故，不生學心及無學心。非想望上更無所生，望於下地得生四心。遊觀次第，生下方便、學無學心。退轉次第，生下隱沒四空定心。不起化故，不生化心。方便如是。次辨生得。欲界地中生得善心，於自地中能生一切，除變化心。於上地中唯生穢污，謂欲界中生得命終，上一切地染污生故。何故不生上地方便、學無學心？非方便故。何故不生上地生得、報生、威儀？界地別故。何故不生上地化心？以變化心，上禪果故。色界生得，於自地中生方便善、生得、穢污、報生、威儀，除變化心、學無學心。於上地中，唯生穢污。於下地中，得生不善及穢污心。無色生得，於自地中生方便善、生得善心、穢污、報生。於上地中得生穢污。於下地中，得生不善及穢污心。次明不善。得不善心，於欲界中能生一切，除變化心。於上不生。次明穢污。欲界穢污，與不善同。色界穢污，於自地中生方便善、生得、穢污、報生、威儀，除變化心、學無學心。於上不生。於下欲界，生方便善、生得、不善及穢污心，為依下善防自地退，故。起欲界方便善心、生得善心。於上命終，下染受生，故起欲界不善、穢污。同界望下，生方便善及穢污心。問曰：何故色界穢污得生欲界生得善心，同界下地不起生得？釋言：欲界生得善心，強利捷疾，能防上退，是故起之。上界生得，軟鈍不利，不能防上，所以不起。無色穢污，於自地中生方便善、生得、穢污及報生心。於上不生。於下欲界，生不善心及穢污心，謂彼命終欲界生故。於下色界，生方便善及穢污心。為防上退，起下方便。上死下生，故起染心。同界望下，如望色界。有人說言：同界望下，但起生得及穢污心。論無此言，人之謬語。次辨報心。欲界報心，於自地中，除方便善及變化心，生餘一切；以微劣故不生方便，非淨禪故不生化心。於上地中但生穢污，謂彼命終上地生故。色界報心，於自地中能起生得、穢污、報生及威儀心。於上地中，但生穢污。於下能生不善、穢污，謂彼命終下地生故。無色報心，於自地中能起生得、穢污、報生。於上生染，於下但生不善、穢污。問曰：不善尚能次第生方便善，報心云何不能如是？論自釋言：報心羸劣故不生善。不善與善境界不異，以見過故，不善心後能生善心。又復不善是強盛心，故能生善。問曰：若言報心羸劣不生善者，方便善心何故生彼？論自釋言：善心息時，捨勤方便，故得生羸劣報心。次辨威儀。欲界威儀，同欲界報。色界威儀，同色界報。次辨工巧。與欲界中報威儀同。問曰：威儀及工巧心，何故不生方便善心？論言：此二自樂所作，是故不生方便善心。何故不起學無學心？非方便故。何故不起變化之心？非淨禪故。次辨化心。欲界化心，於自地中唯生化心。於上地中唯生方便，謂從化心入根本禪。色界化心，於自地中唯生化心及方便善。同類相起故生化心，從用歸本故生方便。於上唯生方便善心，謂二禪化還入二禪，乃至四禪類亦同然。於下不生。次辨學心。色界學心，於自地中生方便善、學無學心。於上唯生方便善心及與學心。以何義故不生無學？上地無學必依上地淨禪起故。於下欲界，生方便善、生得善心。同界望下，生方便善及與學心。以何義故不起生得？如彼《雜心》子注釋言「欲界生得，強而捷利，故從學心次第生之。上界生得，弱而不利，故學心後不得生之。」以何義故不生無學？下地無學必依下地淨禪生故。無色學心，與色界同，除望欲界，去欲界色遠，不生彼故。次辨無學。色界無學，於自地中生方便善及無學心。以何義故不生學心？得無學時捨學心故。退無學時，煩惱心退，非學心退，故無學心不生學心。於上地中，生方便善及無學心。謂阿羅漢遊戲諸地，或從無漏起有漏心、或從有漏起無漏故。於下欲界，生方便善及生得善，亦以欲界生得強利，故得生之。同界下地，生方便善及無學心，上界生得不強利故，所以不生。無色無學，於自地中亦生方便及無學心，於上於下類亦同然。次第如是。就所作中，分取六塵生識之義，以為緣緣。分取六根生識之義，及餘一切萬法不障，為增上緣。體相如是。此二門竟。

Next is to distinguish the sequence of immediate succession among the various minds; herein the sequence is explained solely with regard to immediate contiguous succession. There are seven sequences: First, the sequence of arising among dharmas of the same plane, meaning that dharmas of the same ground arise by causing one another. Second, the sequence of cultivating and producing higher dharmas, such as relying on desire-realm wholesome [mind] to produce [the mind of] the first dhyāna and so on. Third, the sequence of guarding against faults regarding lower dharmas, such as relying on the expedient wholesome mind or defiled mind of a higher ground to produce the innately acquired wholesome [mind] and so on of a lower ground. Fourth, the sequence of retrogression regarding lower dharmas, such as retrogressing from higher wholesome [states] and giving rise to lower fetters. Fifth, the sequence of roaming contemplation among the higher and lower, such as untainted and tainted wholesome [minds] across the nine grounds causing one another to arise. Sixth, the sequence of taking rebirth higher and lower, such as dying with innately acquired [wholesome] or retributive minds and taking birth with defiled [minds]. Seventh, the sequence of essence and function between higher and lower, such as producing a mind of manifestation from pure dhyāna, or producing pure dhyāna in immediate succession from a mind of manifestation. Now, based on these meanings, the sequence of immediate succession among the various minds will be explained.

First, discussing the expedient [wholesome mind]: The expedient wholesome mind of the desire realm can produce all [minds] within its own ground, except the mind of manifestation of the fourth dhyāna within the desire realm; regarding higher [grounds], it can produce the expedient wholesome mind and the minds of trainees (śaikṣa) and non-trainees (aśaikṣa). In the sequence of cultivation and production, from the wisdom arisen from hearing and reflection of the desire-realm ground, it produces the expedient wholesome mind of the first dhyāna ground. In the sequence of roaming contemplation, from hearing and reflection of the desire realm, it produces the expedient wholesome minds and minds of trainees and non-trainees of the first and second dhyānas. In sequential attainment, it produces the expedient wholesome mind and minds of trainees and non-trainees of the first dhyāna ground. In leaping attainment, it produces the expedient wholesome mind and minds of trainees and non-trainees of the second dhyāna ground, because a śrāvaka's leaping dhyāna does not skip more than one [ground]. The rest of all grounds are likewise by analogy. If discussing bodhisattvas, they can give rise to whatever minds exist across all grounds. Why does it not produce the innately acquired [wholesome mind] of a higher ground? Because all innately acquired [wholesome states] follow bodily retribution, and when the body is in a lower ground, there is no innately acquired wholesome [state] of a higher ground. Why does it not produce the unwholesome of a higher ground? Because in all higher grounds there is nothing unwholesome. Why does it not produce the submerged (defiled) of a higher ground? The submerged [mind] of a higher ground craves and clings to its own ground; one must first give rise to that [higher] expedient wholesome [state] before subsequently generating craving, craving what one has attained oneself; therefore, from the expedient of a lower ground, one does not directly give rise to the defiled mind of a higher ground. Why does it not produce the retributive mind of a higher ground? Because when the body is in a lower ground, there is no higher retribution. Why does it not produce the defiled [mind] of a higher ground? When the body is in the desire realm, although it may give rise to eye or ear consciousness of the first dhyāna, those consciousnesses produced must depend on the eye and ear faculties of the higher ground; the faculties of the higher ground must arise depending on the pure dhyāna of the higher ground, and do not arise depending on the wholesome mind of a lower ground. Why does it not produce the craft mind of a higher ground? Because in all higher grounds there are no crafts. Why does it not produce the mind of manifestation of a higher ground? Because the mind of manifestation of a higher ground is the fruit of the pure dhyāna of that higher ground. Such is the desire realm.

The expedient wholesome mind of the form realm can produce all [minds] within its own ground, except the mind of manifestation of a higher dhyāna within its own ground. In higher grounds, it produces the expedient wholesome [mind] and minds of trainees and non-trainees. In the lower desire realm, it produces the expedient wholesome mind, innately acquired wholesome mind, unwholesome, defiled, and manifestation minds. In the sequence of roaming contemplation, it produces the expedient wholesome and innately acquired wholesome minds; because the innately acquired wholesome of the desire realm is swift and keen, it is produced in immediate succession from the higher expedient. The innately acquired wholesome minds of all other grounds are not like this. In the sequence of retrogression, it produces unwholesome and defiled minds. In the sequence of deploying function, it produces the lower mind of manifestation. Why does it not produce the retribution-born, comportment, or craft minds of the desire realm? Because those are weak and inferior, they are not produced in immediate succession from higher wholesome [states]. When compared to a lower ground within the same realm, it can produce five minds. In the sequence of roaming contemplation, it produces the lower expedient and minds of trainees and non-trainees. In the sequence of retrogression, it produces lower defiled [minds]. In the sequence of deploying function, it produces the lower mind of manifestation. Such is the form realm.

In the formless realm, the expedient wholesome mind can produce all [minds] within its own ground; regarding higher [grounds], it is indefinite: [the stages of] infinite space and infinite consciousness can produce the expedient wholesome mind and minds of trainees and non-trainees of higher grounds; nothingness produces only the expedient wholesome mind regarding higher [grounds]; because there is no untainted [dharma] in the ground of neither-perception-nor-non-perception, it does not produce the mind of a trainee or the mind of a non-trainee; regarding higher [grounds], neither-perception produces nothing further. Regarding lower grounds, it can produce four minds: in the sequence of roaming contemplation, it produces the lower expedient and minds of trainees and non-trainees; in the sequence of retrogression, it produces the lower submerged [minds of the] four formless absorptions; because it does not produce manifestations, it does not produce the mind of manifestation. Such is the expedient [mind].

Next, distinguishing the innately acquired [wholesome mind]: The innately acquired wholesome mind of the desire realm can produce all [minds] within its own ground, except the mind of manifestation. In higher grounds, it produces only defiled [minds], meaning that one dies with an innately acquired [mind] in the desire realm and is born defiled in any higher ground. Why does it not produce higher expedient or trainee and non-trainee minds? Because it is not an expedient. Why does it not produce higher innately acquired, retribution-born, or comportment [minds]? Because the realms and grounds are distinct. Why does it not produce higher minds of manifestation? Because the mind of manifestation is the fruit of higher dhyāna. The innately acquired [wholesome mind] of the form realm produces, within its own ground, the expedient wholesome, innately acquired, defiled, retribution-born, and comportment [minds], excluding the mind of manifestation and minds of trainees and non-trainees. In higher grounds, it produces only defiled [minds]. In lower grounds, it can produce unwholesome and defiled minds. The innately acquired [wholesome mind] of the formless [realm] produces, within its own ground, the expedient wholesome, innately acquired wholesome, defiled, and retribution-born minds. In higher grounds, it can produce defiled [minds]. In lower grounds, it can produce unwholesome and defiled minds.

Next, explaining the unwholesome: The acquired unwholesome mind can produce all [minds] within the desire realm, except the mind of manifestation. It does not produce [any mind] in higher [grounds].

Next, explaining the defiled: Desire-realm defilement is identical to the unwholesome. The defiled [mind] of the form realm produces, within its own ground, the expedient wholesome, innately acquired, defiled, retribution-born, and comportment [minds], excluding the mind of manifestation and minds of trainees and non-trainees. It does not produce [any mind] in higher [grounds]. In the lower desire realm, it produces the expedient wholesome, innately acquired, unwholesome, and defiled minds: to rely on lower wholesome [states] to guard against retrogression in its own ground, it therefore gives rise to the expedient wholesome mind and innately acquired wholesome mind of the desire realm; dying in a higher [ground] and taking rebirth tainted in a lower [ground], it therefore gives rise to the unwholesome and defiled of the desire realm. Comparing to lower [grounds] within the same realm, it produces the expedient wholesome and defiled minds. Question: Why can the defiled [mind] of the form realm produce the innately acquired wholesome mind of the desire realm, but does not give rise to the innately acquired [wholesome mind] of a lower ground within the same realm? Explanation: The innately acquired wholesome mind of the desire realm is strong, sharp, and swift, capable of guarding against retrogression from above, and so it is produced; the innately acquired [wholesome mind] of a higher realm is weak, dull, and blunt, incapable of guarding against [retrogression from] above, and so it is not produced. The defiled [mind] of the formless [realm] produces, within its own ground, the expedient wholesome, innately acquired, defiled, and retribution-born minds. It does not produce [any mind] in higher [grounds]. In the lower desire realm, it produces unwholesome and defiled minds, meaning that one dies there and takes birth in the desire realm. In the lower form realm, it produces the expedient wholesome and defiled minds: to guard against retrogression from above, it gives rise to the lower expedient; dying above and taking birth below, it therefore gives rise to defiled minds. Comparing to lower [grounds] within the same realm is just like comparing to the form realm. Some say: 'Comparing to lower [grounds] within the same realm, it only produces innately acquired and defiled minds.' The treatises have no such statement; this is an erroneous claim by commentators.

Next, distinguishing the retributive mind: The retributive mind of the desire realm, within its own ground, produces all others except the expedient wholesome and manifestation minds; being weak and inferior, it does not produce the expedient; not being pure dhyāna, it does not produce the mind of manifestation. In higher grounds, it produces only defiled [minds], meaning that one dies with it and is born in a higher ground. The retributive mind of the form realm, within its own ground, can give rise to the innately acquired, defiled, retribution-born, and comportment minds. In higher grounds, it produces only defiled [minds]. In lower [grounds], it can produce unwholesome and defiled [minds], meaning that one dies with it and is born in a lower ground. The retributive mind of the formless [realm], within its own ground, can give rise to the innately acquired, defiled, and retribution-born [minds]. In higher [grounds], it produces defilement; in lower [grounds], it produces only unwholesome and defiled [minds]. Question: If the unwholesome can still produce the expedient wholesome in immediate succession, why can the retributive mind not do so? The treatise itself explains: The retributive mind is weak and feeble, and so it does not produce the wholesome; the unwholesome and the wholesome do not differ in cognitive object, and through seeing faults, a wholesome mind can arise after an unwholesome mind; furthermore, the unwholesome is a potent mind, and so it can produce the wholesome. Question: If you say that the retributive mind is weak and feeble and does not produce the wholesome, why does the expedient wholesome mind produce it? The treatise itself explains: When the wholesome mind ceases, one relinquishes diligent expedients, and thus the weak and feeble retributive mind can arise.

Next, distinguishing comportment: Desire-realm comportment is identical to desire-realm retribution. Form-realm comportment is identical to form-realm retribution.

Next, distinguishing crafts: It is identical to retribution and comportment in the desire realm. Question: Why do the comportment and craft minds not produce the expedient wholesome mind? The treatise states: These two are pleased with their own activities, and therefore do not produce the expedient wholesome mind. Why do they not give rise to the minds of trainees and non-trainees? Because they are not expedients. Why do they not give rise to the mind of manifestation? Because they are not pure dhyāna.

Next, distinguishing the mind of manifestation: The mind of manifestation of the desire realm, within its own ground, produces only the mind of manifestation. In higher grounds, it produces only the expedient, meaning that from the mind of manifestation one enters the fundamental dhyāna. The mind of manifestation of the form realm, within its own ground, produces only the mind of manifestation and the expedient wholesome: arising from homogenous kinds, it therefore produces the mind of manifestation; returning from function to the source, it therefore produces the expedient. In higher [grounds], it produces only the expedient wholesome mind, meaning that the manifestation of the second dhyāna returns and enters the second dhyāna, and so on up to the fourth dhyāna, which is likewise by analogy. In lower [grounds], it produces nothing.

Next, distinguishing the mind of a trainee: The trainee mind of the form realm, within its own ground, produces the expedient wholesome mind and minds of trainees and non-trainees. In higher [grounds], it produces only the expedient wholesome mind and the trainee mind. For what reason does it not produce the non-trainee [mind]? Because the non-trainee [mind] of a higher ground must arise depending on the pure dhyāna of that higher ground. In the lower desire realm, it produces the expedient wholesome mind and innately acquired wholesome mind. Comparing to lower [grounds] within the same realm, it produces the expedient wholesome mind and the trainee mind. For what reason does it not give rise to the innately acquired [wholesome mind]? As explained in the sub-commentary to the *Miśrakābhidharma-hṛdaya*: 'The innately acquired [wholesome mind] of the desire realm is strong and swift, and is therefore produced in immediate succession from the trainee mind; the innately acquired [wholesome mind] of higher realms is weak and dull, and therefore cannot be produced after the trainee mind.' For what reason does it not produce the non-trainee [mind]? Because the non-trainee [mind] of a lower ground must arise depending on the pure dhyāna of that lower ground. The trainee mind of the formless [realm] is identical to that of the form realm, except with regard to the desire realm: being far removed from desire-realm form, it does not produce it.

Next, distinguishing the non-trainee [mind]: The non-trainee [mind] of the form realm, within its own ground, produces the expedient wholesome mind and the non-trainee mind. For what reason does it not produce the trainee mind? Because upon attaining non-training, one relinquishes the trainee mind; when retrogressing from non-training, one retrogresses with an afflictive mind, not with a trainee mind, and therefore the non-trainee mind does not produce the trainee mind. In higher grounds, it produces the expedient wholesome mind and the non-trainee mind, meaning that arhats sport through the various grounds, either giving rise to tainted minds from untainted ones, or untainted minds from tainted ones. In the lower desire realm, it produces the expedient wholesome and innately acquired wholesome [minds]; here too, because the innately acquired [wholesome mind] of the desire realm is strong and sharp, it can produce it. Regarding lower grounds within the same realm, it produces the expedient wholesome mind and non-trainee mind; because the innately acquired [wholesome mind] of higher realms is not strong and sharp, it is not produced. The non-trainee [mind] of the formless [realm], within its own ground, likewise produces the expedient and non-trainee minds; regarding higher and lower, it is likewise by analogy. Such is the sequence.

Within that which is produced (kāritra), separately taking the meaning of the six sense objects giving rise to consciousness constitutes the objective condition (ālambana-pratyaya). Separately taking the meaning of the six sense faculties giving rise to consciousness, as well as the non-obstruction of all other phenomena, constitutes the sovereign condition (adhipati-pratyaya). Such are their essences and characteristics. These two gates are concluded.