大乘義章 4.65

4.65

次辨成就。於諸根中決定有者，說其成就；若不定者，則不說之。二十二中，意，命，捨根此三遍通，趣有一種，必成餘二，餘則不定。云何不定？若在無色，無眼等根。在四禪上則無樂根；在三禪上便無喜根；初禪已上無男女根、憂根、苦根。斷善根者，即無信進念定慧根。凡夫則無三無漏根。若有身根，必成四根，所謂身根、意命捨根，餘皆不定。若根缺者，則無眼耳鼻舌等根。若在色界及無形者，無男女根。在四禪上，則無苦樂憂喜四受，無信等根及三無漏，義如前解。若有眼根，必成五根，所謂眼、身、意、命、捨根。眼必依身故成身根，餘三遍通所以具有，餘皆不定，准前可知。耳鼻舌根，趣有一種，皆成五根，類眼可知。若有樂根，必成四根，所謂樂根、意命捨根，餘皆不定。云何不定，聖人生在無色界中，得成下地無漏樂根，於此樂邊無眼等根。凡在三禪則無喜根。生初禪上，無男女根、憂根苦根。斷善根人無信等根。凡夫則無三無漏根。若有喜根，必成五根，所謂喜、樂、意、命、捨根，有喜之處必定有樂故有樂根，餘三通故所以有之，餘皆不定。聖人生在無色界中，得成下地無漏喜根，於此喜邊無眼等根。生初禪上，無男女根、憂根苦根。若在欲界，斷善根者無信等根，一切凡夫無三無漏，是故不定。若有苦根，必成七根，所謂苦根、喜樂捨根、身意命根，餘皆不定。根缺之者，則無眼耳鼻舌等根。無形之者，無男女根。欲界地中那含，羅漢，則無憂根。若有命根，唯成命根，餘則不定。若在無色，無七色根。若在欲色入滅定者，則無意根及餘心法。若有身根，必成二根，身根、命根，餘皆不定。若根缺者，則無眼耳鼻舌等根。若在色界及無形者，無男女根。若入滅定，則無意根及餘心法。若有眼，必成三根，謂眼、身、命。眼必依身故有身，命是報生故有命根，餘皆不定。若根缺者，無耳鼻舌。若生色界及無形者，無男女根。入滅定者，則無意根及餘心法，耳鼻舌根但使有一皆成三根，類眼可知。若有意根，必具三根，謂意、命、捨，餘皆不定。無色界中，無眼等根。凡夫之人，生四禪上則無樂根，生三禪上則無喜根，生初禪上無男女根、憂根苦根。欲界地中斷善根者，無信等根。三界凡夫，無三無漏，若有捨根必成三根，與意根同。若有樂根，必成四根，所謂樂根、意命捨根，樂必依心故有意根，命是報主故有命根，在下之時必成上法故有捨根。問曰：在下云何必得成就上捨？釋有三義：一在下地，於上地中所未斷處一切味定，皆悉成就，故得有之。二在下地，於上地中所修淨定皆得成就。第三聖人身在下地，用上淨定及下無漏斷上結時，同治修故，得成上地一切淨定及無漏定。是故有樂必成捨根，餘皆不定。云何不定？聖人生在四空地中，爾時成就三禪地中無漏樂根，無漏生上不失下故。彼樂根邊，無眼等根。凡夫生在三禪以上則無喜根，有漏生上則失下故。凡夫在於初禪以上，無男女根、憂根苦根。若在欲界斷善根者，無信等根。一切凡夫無三無漏。是故不定。若有喜根必成五根，謂喜、樂、捨、意根、命根。有意命捨，義同樂說。云何有喜必成樂根？亦有三義：一在下地，於上地中所未斷處一切味定，皆悉成就，故有樂根。二在下地，於上地中所修淨定皆悉成就，故有樂根。第三聖人身在下地，用上淨定及下無漏斷上結時，同治修故，得成上地世俗淨定及無漏定，故有樂根。以是之義，但有喜根必成樂根，餘皆不定。云何不定？聖人生在四空地中，爾時有喜，無眼等根。生初禪上，無男女根、憂根苦根。若在欲界斷善根者，無信等根。一切凡夫無三無漏根。是故不定。若有苦根必成七根，所謂苦根、喜樂捨根、身意命根，餘皆不定。根缺之者，則無眼耳鼻舌等根。無形之者，無男女根。欲界地中那含、羅漢，則無憂根。問曰：若那含羅漢無憂根者，亦應無苦。以何義故，得有苦根而無憂根？釋言：憂者著欲故生，是故那含羅漢之人有苦無憂，已捨欲故，見五欲樂壞之時，不生憂惱。苦則不爾，不從著欲分別而生，是故那含羅漢之人有苦無憂。斷善根者，無信等根。凡夫之人，無三無漏。是故不定。若有憂根，必成八根，謂五受根、身意命根，餘皆不定，如苦中說。若有男根，必成八根，所謂男根、身意命根、苦樂喜捨，餘皆不定。根缺之者，無眼等根。丈夫一形，則無女根。那含羅漢及凡夫中得八禪者，則無憂根。斷善根者，無信等根。凡夫之人，無三無漏。若有女根，且成八根，但無男根，餘皆同前。若有信根，且成八根，謂信等五根、意命捨根，餘皆不定。生無色者，無眼等根。凡夫之人，生四禪上則無樂根，生三禪上則無喜根，生初禪上無男女根、憂根、苦根。一切凡夫，無三無漏、精進念定乃至慧根，皆同信根。若有知根，必成十一，所謂知根、信等五根、喜樂捨根、意根命根，餘皆不定。云何不定？生無色者，無眼等根。生初禪上，無男女根、憂根苦根。在修道故，無未知根及無知根。問曰：前說斯陀、那含九根所得，云何今言必成十一？釋言：有以。前據現用，喜樂捨等不得並用，故有九根；今論成就，故有十一。有無知根，且成十一，同前知根，但除知根加無知根。有未知根，必成十三，前十一上，更加身根及與苦根。入見諦道必在欲界，故有苦根，餘皆不定。若根缺者，則無眼耳鼻舌四根。男女二根，隨人不同，有無不定。若依初禪乃至四禪，入見諦道，則無憂根。故曰不定。

Next, explaining possession (samanvāgama). Among the faculties, where one definitely has them, they are said to be possessed; where they are indeterminate, they are not so stated. Among the twenty-two faculties, the mind faculty, the life faculty, and the faculty of upekṣā—these three are universally pervasive. Wherever there is any one of them, one necessarily possesses the other two; the rest are indeterminate. How are they indeterminate? If one is in the formless realm, there are no eye or other faculties. Above the fourth dhyāna, there is no faculty of pleasure (sukha). Above the third dhyāna, there is no faculty of joy (saumanasya). Above the first dhyāna, there are no faculties of masculinity or femininity, nor the faculty of grief (daurmanasya) or the faculty of pain (duḥkha). For those who have severed the roots of goodness, there are no faculties of faith, vigor, mindfulness, samādhi, or prajñā. Ordinary worldlings do not have the three untainted faculties. If one has the body faculty, one necessarily possesses four faculties, namely the body faculty, the mind faculty, the life faculty, and the faculty of upekṣā; the rest are all indeterminate. If one's faculties are deficient, one lacks the eye, ear, nose, and tongue faculties. If one is in the form realm or lacks gendered physical form, one lacks the male and female faculties. Above the fourth dhyāna, one lacks the four feelings of pain, pleasure, grief, and joy. The absence of the faculty of faith and the others, as well as the three untainted faculties, is understood as explained before. If one has the eye faculty, one necessarily possesses five faculties, namely the faculties of the eye, body, mind, life, and upekṣā. Because the eye necessarily depends on the body, one possesses the body faculty; because the other three are universally pervasive, one possesses them; the rest are all indeterminate, which can be known by applying the preceding principles. If there is any one of the ear, nose, or tongue faculties, one in each case possesses five faculties, which can be understood by analogy with the eye. If one has the faculty of pleasure, one necessarily possesses four faculties, namely the faculty of pleasure, and the mind, life, and upekṣā faculties; the rest are all indeterminate. How are they indeterminate? When a noble one is born in the formless realm, they can possess the untainted faculty of pleasure of the lower realms, and alongside this pleasure there are no eye or other faculties. An ordinary worldling in the third dhyāna lacks the faculty of joy. Born above the first dhyāna, they lack the male and female faculties, the faculty of grief, and the faculty of pain. A person who has severed the roots of goodness lacks the faculties of faith and the others. Ordinary worldlings do not have the three untainted faculties. If one has the faculty of joy, one necessarily possesses five faculties, namely the faculties of joy, pleasure, mind, life, and upekṣā. Wherever there is joy, there must be pleasure, hence there is the faculty of pleasure; because the other three are pervasive, one possesses them; the rest are all indeterminate. When a noble one is born in the formless realm, they can possess the untainted faculty of joy of the lower realms, and alongside this joy there are no eye or other faculties. Born above the first dhyāna, they lack the male and female faculties, the faculty of grief, and the faculty of pain. If in the desire realm, one who has severed the roots of goodness lacks the faculties of faith and the others; all ordinary worldlings lack the three untainted faculties; therefore they are indeterminate. If one has the faculty of pain, one necessarily possesses seven faculties, namely the faculty of pain, the faculties of joy, pleasure, and upekṣā, and the faculties of body, mind, and life; the rest are all indeterminate. Those whose faculties are deficient lack the faculties of the eye, ear, nose, and tongue. Those lacking gendered physical form lack the male and female faculties. Anāgāmins and arhats in the desire realm lack the faculty of grief. If one has the life faculty, one exclusively possesses the life faculty; the rest are indeterminate. If in the formless realm, there are no seven physical faculties. If in the desire or form realms one enters the cessation attainment, there is no mind faculty and other mental phenomena. If one has the body faculty, one necessarily possesses two faculties: the body faculty and the life faculty; the rest are all indeterminate. If one's faculties are deficient, there are no eye, ear, nose, or tongue faculties. If in the form realm or lacking gendered physical form, there are no male or female faculties. If one enters the cessation attainment, there is no mind faculty and other mental phenomena. If one has the eye faculty, one necessarily possesses three faculties: the faculties of the eye, body, and life. Because the eye necessarily depends on the body, one has the body faculty; because life is born of retribution, one has the life faculty; the rest are all indeterminate. If one's faculties are deficient, one lacks ear, nose, and tongue faculties. If born in the form realm or lacking gendered physical form, one lacks the male and female faculties. For one who enters the cessation attainment, there is no mind faculty and other mental phenomena. If there is any one of the ear, nose, or tongue faculties, one in each case possesses three faculties, which can be understood by analogy with the eye. If one has the mind faculty, one necessarily possesses three faculties: the faculties of mind, life, and upekṣā; the rest are all indeterminate. In the formless realm, there are no eye or other faculties. When an ordinary worldling is born above the fourth dhyāna, they lack the faculty of pleasure; born above the third dhyāna, they lack the faculty of joy; born above the first dhyāna, they lack the male and female faculties, the faculty of grief, and the faculty of pain. Those in the desire realm who have severed the roots of goodness lack the faculties of faith and the others. Ordinary worldlings of the three realms lack the three untainted faculties. If one has the faculty of upekṣā, one necessarily possesses three faculties, identical to the mind faculty. If one has the faculty of pleasure, one necessarily possesses four faculties, namely the faculty of pleasure, and the faculties of mind, life, and upekṣā. Because pleasure necessarily depends on the mind, one has the mind faculty; because life is the lord of retribution, one has the life faculty; when in the lower [stages], one necessarily possesses the higher dharmas, hence one has the faculty of upekṣā. Question: When in the lower [stages], how must one possess higher upekṣā? Explanation: There are three meanings: First, when in the lower stages, all the tasting samādhis (āsvādanā-samādhi) of the higher stages that have not yet been severed are entirely possessed, hence one can have it. Second, when in the lower stages, all the pure samādhis cultivated in the higher stages are possessed. Third, when a noble one is physically in the lower stages and uses the higher pure samādhis and lower untainted [dharmas] to sever higher fetters, through cultivation of the shared antidote, they come to possess all the pure samādhis and untainted samādhis of the higher stages. Therefore, having pleasure, one necessarily possesses the faculty of upekṣā; the rest are all indeterminate. How are they indeterminate? When a noble one is born in the four formless stages, they at that time possess the untainted faculty of pleasure of the third dhyāna stage, because when the untainted is born above, it does not lose the lower. Alongside that faculty of pleasure, there are no eye or other faculties. When an ordinary worldling is born in the third dhyāna or above, they lack the faculty of joy, because when the tainted is born above, it loses the lower. When an ordinary worldling is in the first dhyāna or above, they lack the male and female faculties, the faculty of grief, and the faculty of pain. If in the desire realm, one who has severed the roots of goodness lacks the faculties of faith and the others. All ordinary worldlings lack the three untainted faculties. Therefore they are indeterminate. If one has the faculty of joy, one necessarily possesses five faculties, namely joy, pleasure, upekṣā, the mind faculty, and the life faculty. That one has mind, life, and upekṣā is explained in the same sense as for pleasure. Why is it that having joy, one must possess the faculty of pleasure? There are also three meanings: First, when in the lower stages, all the tasting samādhis of the higher stages that have not yet been severed are entirely possessed, hence one has the faculty of pleasure. Second, when in the lower stages, all the pure samādhis cultivated in the higher stages are entirely possessed, hence one has the faculty of pleasure. Third, when a noble one is physically in the lower stages and uses the higher pure samādhis and lower untainted [dharmas] to sever higher fetters, through cultivation of the shared antidote, they come to possess the mundane pure samādhis and untainted samādhis of the higher stages, hence they have the faculty of pleasure. By these meanings, whenever one has the faculty of joy, one necessarily possesses the faculty of pleasure; the rest are all indeterminate. How are they indeterminate? When a noble one is born in the four formless stages, they at that time have joy, but lack the eye and other faculties. Born above the first dhyāna, they lack the male and female faculties, the faculty of grief, and the faculty of pain. If in the desire realm, one who has severed the roots of goodness lacks the faculties of faith and the others. All ordinary worldlings lack the three untainted faculties. Therefore they are indeterminate. If one has the faculty of pain, one necessarily possesses seven faculties, namely the faculty of pain, the faculties of joy, pleasure, and upekṣā, and the faculties of body, mind, and life; the rest are all indeterminate. Those whose faculties are deficient lack the eye, ear, nose, and tongue faculties. Those lacking gendered physical form lack the male and female faculties. Anāgāmins and arhats in the desire realm lack the faculty of grief. Question: If anāgāmins and arhats lack the faculty of grief, they should also lack pain. For what reason do they have the faculty of pain but lack the faculty of grief? Explanation: Grief arises from attachment to desire; therefore, anāgāmins and arhats have pain but not grief, because having already abandoned desire, when they see the pleasures of the five desires deteriorate, they do not produce grief and distress. Pain is not like this: it does not arise from conceptualizing attachment to desire; therefore anāgāmins and arhats have pain but not grief. Those who have severed the roots of goodness lack the faculties of faith and the others. Ordinary worldlings lack the three untainted faculties. Therefore they are indeterminate. If one has the faculty of grief, one necessarily possesses eight faculties, namely the faculties of the five feelings, and the faculties of body, mind, and life; the rest are all indeterminate, as explained under pain. If one has the male faculty, one necessarily possesses eight faculties, namely the male faculty, the faculties of body, mind, and life, and pain, pleasure, joy, and upekṣā; the rest are all indeterminate. Those whose faculties are deficient lack the eye and other faculties. A man with a single gendered form lacks the female faculty. Anāgāmins, arhats, and ordinary worldlings who have attained the eight dhyānas lack the faculty of grief. Those who have severed the roots of goodness lack the faculties of faith and the others. Ordinary worldlings lack the three untainted faculties. If one has the female faculty, one likewise possesses eight faculties, merely lacking the male faculty, the rest being the same as before. If one has the faculty of faith, one likewise possesses eight faculties, namely the five faculties of faith and the others, and the faculties of mind, life, and upekṣā; the rest are all indeterminate. Those born in the formless realm lack the eye and other faculties. Ordinary worldlings born above the fourth dhyāna lack the faculty of pleasure; born above the third dhyāna, they lack the faculty of joy; born above the first dhyāna, they lack the male and female faculties, the faculty of grief, and the faculty of pain. All ordinary worldlings lack the three untainted faculties. The faculties of vigor, mindfulness, samādhi, and prajñā are all the same as the faculty of faith. If one has the faculty of having known (ājñātāvīndriya), one necessarily possesses eleven faculties, namely the faculty of having known, the five faculties of faith and the others, the faculties of joy, pleasure, and upekṣā, and the faculties of mind and life; the rest are all indeterminate. How are they indeterminate? Those born in the formless realm lack the eye and other faculties. Born above the first dhyāna, they lack the male and female faculties, the faculty of grief, and the faculty of pain. Because one is on the path of cultivation, one lacks the faculty of coming to know (anājñātam-ājñāssyāmīndriya) and the faculty of knowing (ājñendriya). Question: Previously it was stated that sakṛdāgāmins and anāgāmins are obtained with nine faculties; why is it now said that one necessarily possesses eleven? Explanation: There is a reason. The earlier discussion was based on active manifest function (samunmukhībhāva), where joy, pleasure, upekṣā, and the like cannot function simultaneously, hence there were nine faculties; now we are discussing possession (samanvāgama), hence there are eleven. For one who has the faculty of knowing, one likewise possesses eleven, identical to the preceding faculty of having known, except that the faculty of having known is removed and the faculty of knowing is added. If one has the faculty of coming to know, one necessarily possesses thirteen: to the eleven above, the body faculty and the faculty of pain are further added. Entering the path of seeing the truths necessarily occurs in the desire realm, hence there is the faculty of pain; the rest are all indeterminate. If one's faculties are deficient, one lacks the four faculties of eye, ear, nose, and tongue. The two faculties of masculinity and femininity vary according to the person and are indeterminate in existence. If one enters the path of seeing the truths relying on the first dhyāna up to the fourth dhyāna, one lacks the faculty of grief. Therefore it is said to be indeterminate.