大乘義章 6.8

6.8

第四明使相應不同。於中有二：一約六識以明諸使相應不同。依如《毘曇》，貪瞋二使及相應無明皆通六識，不共無明及餘七使唯在意地。若依《成實》，取性無明遍通六識，自餘一切唯在意地。《大智論》中同《毘曇》說。二對五受以明諸使相應差別。言五受者，所謂苦、樂、憂、喜及捨。五識地中逼惱名苦，適悅名樂，意識地中愁惱名憂，慶悅名喜，捨通六識。五受如是。相應云何？依如《毘曇》，使與五受同時相應。彼說欲界具有五受，就此地中，不共無明唯捨相應，疑使與彼憂捨相應，以疑惱故與憂相應，息時在捨故捨相應。論言「欲界喜麁疑細，是故不與喜受相應；在意地故，不與苦樂二受相應。」身邊兩見、戒見二取及與慢使，喜捨相應。異見暢心高慢揆意，故喜相應；息與捨俱，故捨相應；非憂慼行，是故不與憂苦相應；在意地故，非樂相應。邪見一使，憂喜及捨三受相應。彼邪見人，聞有因果則生憂惱，故憂相應；聞無則喜，故喜相應；息與捨合，故捨想應；在意地故，不與苦樂二受相應。貪與喜樂捨受相應，以通六識染著行故；喜樂相應，息在捨故，與捨受相應；非違惱行，是故不與憂苦相應。瞋與憂苦捨受相應，對貪可知。相應無明，五受相應，以常遍故。彼說「初禪無憂無苦，有餘三受。彼眼耳身三識，身中猶有樂受，定內有喜，定外有捨，就此地中不共無明唯捨相應。」五見，疑慢喜捨相應，在意地故。問曰：欲界疑喜不俱，何故初禪疑喜相應？論言「是中無餘根性，故與相應。」彼說定內無餘根性，不論定外。問曰：疑心不決應惱，云何得與喜受相應？釋言：此喜非解理喜，故得相應。雖與相應，但有喜體而無喜用，餘禪亦爾。貪使及與相應無明，喜樂及捨三受相應。彼無瞋使，所以不說。二禪地中，唯有喜捨。於此地中，不共無明唯捨相應，自餘一切喜捨相應。三禪地中，唯有樂捨。於此地中，不共無明唯捨相應，自餘一切樂捨相應。四禪已上唯有捨受，一切煩惱皆捨相應。若依《成實》，前後相應，不在同時。從前受心，生後十使，相應不捨，故名相應。彼說欲界乃至四禪皆具五受。於中貪使喜樂相應，瞋使與彼憂苦相應，自餘八使捨受相應，取性無明五受相應。空處已上無有苦樂，有餘三受，於中貪使唯喜相應，瞋使唯與憂受相應，自餘八使唯捨相應。取性遍通，約識就受，辨之麁爾。

Fourth, explaining the differences in the association of proclivities. Herein there are two: First, explaining the differences in the association of the various proclivities in terms of the six consciousnesses. According to the Abhidharma, the two proclivities of greed and anger and their associated ignorance all extend through the six consciousnesses; unshared ignorance and the remaining seven proclivities exist solely in the mental plane (manobhūmi). According to the *Tattvasiddhi*, grasping-at-nature ignorance extends universally throughout the six consciousnesses, while all the rest exist solely in the mental plane. The *Mahāprajñāpāramitopadeśa* agrees with what is taught in the Abhidharma. Second, explaining the differences in the association of the various proclivities with respect to the five feelings. As for the 'five feelings,' they are suffering, pleasure, grief, joy, and equanimity. Oppressive affliction in the plane of the five consciousnesses is called suffering; pleasant satisfaction is called pleasure. Sorrowful affliction in the plane of the mental consciousness is called grief; celebratory satisfaction is called joy. Equanimity extends through all six consciousnesses. The five feelings are like this. How are they associated? According to the Abhidharma, proclivities associate simultaneously with the five feelings. It states that the desire realm fully possesses the five feelings. Within this plane, unshared ignorance associates only with equanimity; the proclivity of doubt associates with grief and equanimity: because of the distress of doubt it associates with grief, and when resting it is in equanimity, so it associates with equanimity. The treatise says: 'In the desire realm, joy is coarse and doubt is subtle, therefore it does not associate with the feeling of joy; and because it is in the mental plane, it does not associate with the two feelings of suffering and pleasure.' The two views of identity and extremes, the two attachments to precepts and views, and the proclivity of pride associate with joy and equanimity: unorthodox views satisfy the mind and lofty pride pleases the intention, so they associate with joy; when resting they accompany equanimity, so they associate with equanimity; they are not distressing activities, and therefore do not associate with grief and suffering; because they are in the mental plane, they do not associate with pleasure. The single proclivity of wrong view associates with the three feelings of grief, joy, and equanimity: when that person of wrong views hears that cause and effect exist, grief and distress arise, so it associates with grief; when hearing that they do not exist, joy arises, so it associates with joy; when resting it unites with equanimity, so it associates with equanimity; because it is in the mental plane, it does not associate with the two feelings of suffering and pleasure. Greed associates with the feelings of joy, pleasure, and equanimity, because it is an activity of defiled attachment that extends through the six consciousnesses: it associates with joy and pleasure, and when resting it is in equanimity, so it associates with the feeling of equanimity; it is not an adverse or distressing activity, and therefore does not associate with grief and suffering. Anger associates with the feelings of grief, suffering, and equanimity; by contrast with greed, this can be understood. Associated ignorance associates with all five feelings, because it is constant and pervasive. It states: 'In the first dhyāna there is neither grief nor suffering, but there are the remaining three feelings. In its eye, ear, and body consciousnesses, there is still the feeling of pleasure within the bodily aggregation; inside samādhi there is joy, and outside samādhi there is equanimity. Within this plane, unshared ignorance associates only with equanimity.' The five views, doubt, and pride associate with joy and equanimity, because they are in the mental plane. Question: In the desire realm doubt and joy do not coexist; why in the first dhyāna do doubt and joy associate? The treatise says: 'Therein there are no other faculties (indriya-prakṛti), therefore it associates with it.' It states that inside samādhi there are no other faculties, not discussing outside samādhi. Question: An undecided mind of doubt should be distressing; how can it associate with the feeling of joy? Explanation: This joy is not the joy of understanding principle, therefore they can associate. Although they associate, there is only the substance of joy without the function of joy; the remaining dhyānas are also like this. The proclivity of greed and associated ignorance associate with the three feelings of joy, pleasure, and equanimity. Because there is no proclivity of anger there, it is not mentioned. In the plane of the second dhyāna, there are only joy and equanimity. Within this plane, unshared ignorance associates only with equanimity, and all the rest associate with joy and equanimity. In the plane of the third dhyāna, there are only pleasure and equanimity. Within this plane, unshared ignorance associates only with equanimity, and all the rest associate with pleasure and equanimity. In the fourth dhyāna and above, there is only the feeling of equanimity; all afflictions associate with equanimity. According to the *Tattvasiddhi*, association is successive and not simultaneous: from a prior feeling-mind, the subsequent ten proclivities arise, associating without abandonment; therefore it is called association. It states that from the desire realm up through the fourth dhyāna, all five feelings are fully present. Therein, the proclivity of greed associates with joy and pleasure; the proclivity of anger associates with grief and suffering; the remaining eight proclivities associate with the feeling of equanimity; grasping-at-nature ignorance associates with all five feelings. In the sphere of empty space and above, there is neither suffering nor pleasure, but the remaining three feelings exist; therein, the proclivity of greed associates only with joy, the proclivity of anger associates only with the feeling of grief, and the remaining eight proclivities associate only with equanimity. Grasping-at-nature extends everywhere. The explanation with respect to consciousness and feeling is roughly like this.