華嚴五十要問答 1.74

1.74

問：諸教不相應差別云何？答：依小乘家有十四不相應，依三乘教二十四不相應等，依一乘教不相應義與法界等。何以故？小乘不相應，如謂實有法。三乘不相應，但色心緣發，義理現前而不對事者是不相應義。不相應，不與色心事相應也。得不相應者，其事現前異不得理也。三乘一乘無大得得小得、小得得大得等也。何以故？一乘三乘立法數等，欲遮止謂情故也。若大小相得，即無窮過。名與句不相應者，具解在《雜集論》等。一乘不相應義，名數與法界等，理亦無窮，如法界也。

Question: How does cittaviprayukta differ across the teachings? Answer: According to the Hīnayāna tradition, there are fourteen cittaviprayuktas; according to the triyāna teaching, twenty-four cittaviprayuktas and so forth; according to the Ekayāna teaching, the meaning of cittaviprayukta is coextensive with the dharmadhātu. Why? Cittaviprayukta in the Hīnayāna is held to be genuinely existent dharmas. In the triyāna cittaviprayukta, when matter and mind are conditioned to arise, the principle manifests without matching physical affairs—this is the meaning of non-corresponding (viprayukta). Non-corresponding means it does not correspond with the affairs of matter and mind. Possession being non-corresponding means that its affair manifests distinct from the non-attainment of the principle. In the triyāna and Ekayāna, there is no great possession possessing small possession, or small possession possessing great possession, and so forth. Why? The Ekayāna and triyāna establish the number of dharmas and so forth in order to block conceptual clingings. If greater and lesser mutually possessed each other, it would entail the fault of infinite regress. Name and sentence being cittaviprayukta is fully explained in texts such as the Abhidharmasamuccaya-vyākhyā. The meaning of cittaviprayukta in the Ekayāna is coextensive in name and number with the dharmadhātu, and its principle is also infinite, like the dharmadhātu.