華嚴五十要問答 1.78

1.78

問：聖立心數及心所有法，分齊云何？答：今釋心所有法，二門分別：一總約大小乘顯心所有及心數法義、二對彼二乘顯其廢立。先明大小乘心所有法者，先約大乘，有其六位，謂遍行有五：一作意、二觸、三受、四想、五思。二、別境有五：一欲、二勝解、三念、四三摩地、五慧。三、善有十一：一信、二慚、三愧、四無貪、五無瞋、六無癡、七懃、八輕安、九不放逸、十捨、十一不害。四、大煩惱有十：一貪、二瞋、三慢、四無明、五疑、六薩迦耶見、七邊見、八見取、九戒取、十取見。五、隨煩惱有二十：一忿、二恨、三覆、四惱、五嫉、六慳、七誑、八諂、九憍、十害、十一無慚、十二無愧、十三昏沈、十四掉舉、十五不信、十六懈怠、十七放逸、十八忘念、十九不正知、二十散亂。六、不定有四：一睡眠、二惡作、三尋、四伺。合五十五法。增減者，依《百法》等論，合五見為一。依《瑜伽論》增邪欲、邪勝解。增減如諸論，深有別意，可思準之。略以三門分別：一釋名，辨相貌、明分齊；二對諸門分別；三約自乘隨義分別。

Question: What are the limits of the mental enumerations and mental concomitants established by the sages? Answer: In now explaining the mental concomitants, they are distinguished through two approaches: 1. generally explaining the meaning of mental concomitants and mental enumeration dharmas in terms of the Hīnayāna and Mahāyāna; 2. explaining what is rejected and established in relation to those two vehicles. First, in explaining the mental concomitants of the Hīnayāna and Mahāyāna: first in terms of the Mahāyāna, there are six categories, namely: five omnipresent: 1. attention, 2. contact, 3. feeling, 4. perception, 5. volition. Second, five object-determining: 1. aspiration, 2. resolve, 3. mindfulness, 4. samādhi, 5. prajñā. Third, eleven wholesome: 1. faith, 2. shame, 3. conscience, 4. non-greed, 5. non-anger, 6. non-delusion, 7. diligence, 8. pliancy, 9. vigilance, 10. equanimity, 11. non-harm. Fourth, ten primary afflictions: 1. greed, 2. anger, 3. conceit, 4. ignorance, 5. doubt, 6. satkāyadṛṣṭi, 7. extreme view, 8. view clinging, 9. precept clinging, 10. grasping view. Fifth, twenty secondary afflictions: 1. wrath, 2. enmity, 3. concealment, 4. affliction, 5. envy, 6. parsimony, 7. deceit, 8. guile, 9. arrogance, 10. harmfulness, 11. shamelessness, 12. unconscientiousness, 13. torpor, 14. restlessness, 15. lack of faith, 16. indolence, 17. non-vigilance, 18. forgetfulness, 19. non-discernment, 20. distraction. Sixth, four indeterminate: 1. sleep, 2. regret, 3. investigation, 4. analysis. In all, fifty-five dharmas. As for increase and decrease, according to treatises such as the Śatadharma, the five views are combined into one. According to the Yogācārabhūmi, wrong aspiration and wrong resolve are added. Increase and decrease are as in the various treatises; they have profound and distinct meanings, which may be pondered and inferred. They are briefly distinguished through three approaches: 1. explaining the names, discerning characteristics, and clarifying boundaries; 2. distinguishing them in contrast to the various approaches; 3. distinguishing them in accordance with their meaning in terms of one's own vehicle.