大乘義章 2.28

2.28

In the doctrine of the Tattvasiddhi, the caittas are not fixed: subsuming the branches into the root, there are thirty-seven; if discussed distinctly according to the branches, they are immeasurable. How are there thirty-seven from the root? As that treatise says, there are ten universal caittas: volition (cetanā), contact (sparśa), mindfulness (smṛti), aspiration (chanda), joy (prīti), faith (śraddhā), exertion (vīrya), gross investigation (vitarka), subtle analysis (vicāra), and memory. The first four and the last one are identical with the Abhidharma, while the remaining five are different. Regarding what is called volition: as the Chapter on Volition states, wishing and seeking as a part of craving is called volition. This differs from the Abhidharma, where craving is a defilement and volition is a universal caitta. Regarding contact: the treatise states that the harmonious union of the three is called contact. That treatise holds that when the mind-consciousness relies on the sense-organ to contact sense-objects, it is therefore called contact; it does not state that there is a separate caitta of contact outside the mind. In truth of principle, the meaning of contact universally extends through the four minds; here it is spoken of as contact with respect to the mind of formation. Regarding mindfulness: the treatise states that arousal and activation is called mindfulness; when mental application arouses what follows, it is called arousal and activation. Regarding aspiration: the treatise states that the mind having a need is called aspiration. Regarding joy: the treatise states that mental delight is called joy; an intensification of aspiration is spoken of as joy. The Abhidharma lacks this. Regarding faith: the treatise states that certain determination is called faith. This extends through the three natures; in the Abhidharma it is solely wholesome, and that which is among the unwholesome is directly called lack of faith. Regarding exertion: the treatise states that the activation of mental action is called exertion. This extends through the three natures, and when entering wholesome dharmas it is contrarily called diligence (vīrya); in the Abhidharma it is solely wholesome. Regarding gross investigation and subtle analysis: the treatise's explanation has several kinds: first, explained according to samādhi: coarse thinking is called gross investigation, and fine thinking is called subtle analysis; second, explained according to prajñā: knowing by inference regarding matters not yet known is called gross investigation, and direct knowing is called subtle analysis; third, explained with respect to the distracted mind: the frequent arising of a dispersed mind is called gross investigation, and a dispersed mind being faint and slight is called subtle analysis. Regarding memory: the treatise states that knowing what was previously experienced is called memory. Because these ten kinds universally pervade the three realms and their substance extends through the three natures, they are called universal caittas. There are ten wholesome caittas, which together with the preceding makes twenty: namely, concentration, prajñā, non-greed, non-hatred, non-delusion, shame, embarrassment, serenity, equanimity, and heedfulness. Regarding concentration: its doctrinal explanation has both a universal and a distinct sense. Discussed universally, it pervades the three natures: purified concentration is wholesome, stained concentration is unwholesome, and retributive concentration is indeterminate; in a distinct sense, it exists solely in the wholesome. The treatise master, relying on the distinct sense, speaks of it as a wholesome caitta. Regarding prajñā: its doctrinal explanation also has a universal and a distinct sense. Discussed universally, it also exists in the three natures: correct knowledge is wholesome, incorrect knowledge is unwholesome, and general worldly knowledge is its indeterminate aspect. Discussed in a distinct sense, untainted prajñā is spoken of as the caitta of prajñā, tainted wholesome prajñā is spoken of as the wholesome root of non-delusion, inverted prajñā is spoken of as wrong view, and the remaining unwholesome prajñā and indeterminate prajñā are spoken of as gross investigation and subtle analysis. The treatise master, relying on the distinct sense, speaks of untainted prajñā as the caitta of prajñā. Non-greed, non-hatred, shame, embarrassment, serenity, equanimity, and heedfulness are identical with the Abhidharma. The non-deluded wholesome root in the Abhidharma system is in substance the caitta of prajñā and is not differentiated separately; the Tattvasiddhi selectively divides tainted wholesome prajñā to be non-delusion, and so it is explained separately. For what reason is liberation not mentioned? In that school, prajñā is explained as liberation, and there is no separate dharma; hence it is not discussed. Among the unwholesome, there are fourteen caittas, which together with the preceding makes thirty-four. What are the fourteen? The defilements of the ten fetters are grouped into six: the mind of the five views is combined into wrong view, which makes one; and the fetters of greed, hatred, delusion, pride, and doubt make five more, which together with the preceding makes six. Among the ten entanglements (paryavasthāna), there are distinctly five caittas: namely, shamelessness, lack of embarrassment, restlessness, regret, and concealment, which together with the preceding makes eleven. For what reason is the entanglement of stinginess not mentioned? Because it is a part of greed. For what reason are anger and jealousy not mentioned? Because they are parts of hatred. For what reason is torpor-and-sleep not mentioned? Because it is a part of ignorance. Question: The entanglement of concealment should be a part of greed; why is it discussed separately? Explanation: Concealment does not belong exclusively to greed. There are sentient beings who, out of fear of beatings, bindings, mutilation, and so forth, conceal their own faults; or it may be for wealth and gain. This meaning is variable, and so it is discussed separately. Among the six defilements (mala), there are flattery and deceit, which together with the preceding makes thirteen. Why are affliction, enmity, harmfulness, and so forth not mentioned? Because they are parts of hatred. Why is haughtiness not mentioned? Because it is a part of pride. Question: Flattery and deceit should be parts of greed; why are they discussed separately? The meaning of flattery is variable: one may flatter out of greed, or flatter out of fear. Deceit is also variable: one may deceive out of greed, deceive out of hatred, or deceive out of fear. Because they do not pertain exclusively, they are discussed separately. Adding heedlessness, this together with the preceding makes fourteen; such are the unwholesome [caittas]. There are three indeterminate [dharmas]: namely, consciousness, perception, and feeling. In that school, the three minds prior to mental formation are solely indeterminate. With these combined with the preceding, there are thirty-seven; such is the essential summary. Discussed according to distinct [varieties], the mind-dharmas are immeasurable. Just as in the single mind of greed, its distinct varieties are manifold, namely: evil desire, excessive desire, insatiability, stinginess, attachment, exhibiting signs, aggressive solicitation, seeking gain with gain, *lapanā*, and so forth; thus they are not one. Seeking gain by harming others is called evil desire. Broadly seeking much gain is called excessive desire. Wanting even more gain is called insatiability. Not sharing all that one possesses with others is called stinginess. Entangling love that does not let go is called attachment. Manifesting the appearance of desiring to obtain because of greed for gain is called exhibiting signs. Praising that and disparaging this to obtain gain is called aggressive solicitation. Mentioning what was obtained elsewhere to attract this gain is called seeking gain with gain. Greedily desiring gain in one's mind while pleasing people's intentions with one's mouth is called *lapanā*. Among [the varieties of] hatred, the distinct [types] are also immeasurable, namely: hatred, enmity, malice, jealousy, wrath, anger, affliction, harmfulness, confusion, obstinacy, stubborn clinging, intolerance, violence and urgency, displeasure, and intractability; thus they are not one. Ignorance according to its distinct [varieties] is also manifold, namely: darkness, dullness, rowdiness, foolishness, delusion, false-forgetfulness, stupidity, clumsiness, torpor, sleep, *tandrī*, and so forth. Encountering an object without understanding it is called darkness. Awakening and understanding not being swift is called dullness. Incurring loss without noticing it is called rowdiness. Having no mind to discriminate is called foolishness. Taking this to be that is called delusion. Having attained something and then losing it is called false-forgetfulness. Inability to distinguish right from wrong is called stupidity. What one does not being skillful is called clumsiness. When the mind is heavy and inclined to sleep heavily, it is called torpor. Withdrawing the mind away from awareness is called sleep. The sickness of a disposition to sleep is called *tandrī*. Following these distinctions, they are therefore immeasurable. Although these distinct varieties are not each treated in full in the treatise, in principle they indeed exist.