華嚴五十要問答 1.79

1.79

第一門者，遍行有二義：一自位相由遍。如自五法，一無一切無，互論亦爾，有義亦然。二他位分齊遍。有彼則有此，仍彼不同此。所以知者，有時有此遍行，無時無彼所有法，故得知也。遍者分齊也，行者起於緣境也，此名從初義而得。相貌者，五法相連不相捨離行於緣中，是其相貌。分齊者，乃至在於六位處行而自位連之相由，餘五位非連之而相伴也。二別境者，別有二義：一自位相別，如欲非勝解等，有時有欲而無勝解，乃至慧等互無亦然。二就別位，如善等位有善而無欲、有欲無善，故是別也。仍此別境名，從初義得也。別者是各別非連之義也，境者分齊也，非所緣境。此對前連之遍行，故得別境名。相貌者，五法相別行，是其相貌。分齊者，乃至不定等六位皆通別行，是其分齊。於諸位中，有時有欲而無勝解，乃至慧等，應可準知。三善者性也，從體而得名。別彼前通，故局善體得名。相貌者，於有流無流位，異善惡及無記，是其相貌。分齊者，乃至不定等六位處行各別非連之而起也。有時有一而無十等，一一互論有無增減成其分齊。四煩惱者，從用得名。由煩惱等於世出世功用義強，於世法能成、出世法能壞，異前善體故，從用得名也。相貌者，於自位處成憂喜二相，是其相貌。分齊者，乃至不定等六位數義功用增減而行，非連之而共伴，是其分齊。五隨煩惱者，從彼相由而得名也。此有二由：一由前大惑成隨煩惱、二由此小惑增成大惑，故名為隨。仍此隨字從初義得，由是假合故。煩惱同前解。相貌者，於自緣中各別而相伴非連之起，是其相貌。分齊者，於彼六位乃至不定等相，由相伴數相義增減有無而行，是其分齊。六不定者，體用二義，故云不定。異前定體，得不定名。相貌者，於自位中各別而起。三性體用同時而成，一法有三義，善、惡、無記同時用事，是其相貌。分齊者，於六位中數義增減起用而生，是其分齊。仍非連之而有相伴也。

Regarding the first gate, universal [mental factors] have two meanings: First, mutual dependence within their own category is universal. As with their own five factors, if one is absent, all are absent; discussed mutually, it is also thus, and the meaning of their presence is likewise. Second, they are universal across the bounds of other categories. When those are present, these are present, yet those are not identical to these. How is this known? Because sometimes these universal factors are present, and at no time are those [other] mental concomitants absent [without them]; hence it can be known. 'Universal' (bian) means bound; 'activity' (xing) means arising toward conditioned objects; this name is derived from the first meaning. As for their aspect: the five factors linked together without abandoning one another, operating amid conditions—this is their aspect. As for their bound: even up to operating in the positions of the six categories, their own category is linked and mutually dependent, whereas the other five categories are not linked as [invariable] companions. Second, regarding the specific-object [factors], 'specific' has two meanings: First, they are specifically distinct in their own category, such as desire not being resolve, etc.; at times there is desire but no resolve, and so on, and their mutual absence up to wisdom is likewise. Second, with respect to specific categories: for example, in categories such as wholesome, there is wholesome but no desire, or there is desire without wholesome; hence they are specific. Furthermore, this name 'specific-object' is derived from the first meaning. 'Specific' (bie) means individually distinct and not linked; 'object' (jing) means bound, not the cognitive object (viṣaya). This is contrasted with the previously linked universal factors, hence obtaining the name 'specific-object'. As for their aspect: the five factors operating specifically and distinct from each other is their aspect. As for their bound: even up to the six categories such as the indeterminate, all are universally open to operating specifically; this is their bound. Within the various categories, at times there is desire but no resolve, and so on up to wisdom, which should be understood by analogy. Third, 'wholesome' is nature; it derives its name from substance. Distinct from the previous universal [qualities], it obtains its name by being restricted to wholesome substance. As for its aspect: in the states of defilement and non-defilement, being distinct from wholesome, unwholesome, and indeterminate is its aspect. As for its bound: operating even in the six categories such as the indeterminate, each arises individually without being linked. At times one is present and ten are absent, etc.; discussing the presence, absence, increase, and decrease of each mutually forms their bound. Fourth, 'afflictions' derives its name from function. Because afflictions and the like have strong functional efficacy regarding the mundane and supramundane—being able to accomplish mundane phenomena and destroy supramundane phenomena—they are distinct from the previous wholesome substance, and thus derive their name from function. As for their aspect: forming the two aspects of sorrow and joy in their own category is their aspect. As for their bound: operating with increase and decrease of numerical sense and function even in the six categories such as the indeterminate, not being linked as common companions, is their bound. Fifth, 'secondary afflictions' derives its name from mutual dependence on those [primary afflictions]. This has two causes: first, based on the previous major afflictions, the secondary afflictions are formed; second, based on these minor afflictions, they increase and form the major afflictions; hence they are named 'secondary'. Furthermore, this word 'secondary' (sui) is derived from the first meaning, because it is a nominal composite. 'Affliction' is explained as before. As for their aspect: within their own conditions, accompanying each other individually without arising linked, is their aspect. As for their bound: their operating with increase, decrease, presence, and absence of numerical aspects and meanings dependent upon accompanying each other even in the six categories up to the indeterminate is their bound. Sixth, 'indeterminate': having both meanings of substance and function, they are therefore called indeterminate. Distinct from the previous determined substances, they obtain the name 'indeterminate'. As for their aspect: arising individually in their own category. The substance and function of the three natures are accomplished simultaneously; one dharma possesses three meanings, and wholesome, unwholesome, and indeterminate function simultaneously—this is their aspect. As for their bound: arising and functioning with increase and decrease of numerical meanings within the six categories is their bound. Yet they are not linked when accompanying one another.