華嚴五十要問答 1.82

1.82

第二就小乘分別者，有其三義：一釋名，辨相貌并顯分齊；二對諸門分別；三約自乘隨義分別。初釋名者，心數法有四十六，大分為六：一、通大地，有十：一想、二欲、三觸、四慧、五念、六思、七解脫、八憶、九定、十受。善大地，有十：一無貪、二無瞋、三慚、四愧、五信、六倚、七不放逸、八不害、九精進、十捨。小煩惱大地，有十：一忿、二恨、三誑、四慳、五嫉、六惱、七諂、八覆、九憍、十害。大煩惱大地，有五：一不信、二懈怠、三無明、四掉舉、五放逸。不善大地，有二：一無慚、二無愧。使有四：一貪、二瞋、三癡、四慢。纏有三：一睡、二眠、三悔。加覺觀總為四十六，及心王為四十七。初通大地名者，由想等十通與諸心數以為通依及通行諸數依緣之處故云通，通則力用遍通也。大地者，喻名也，如大地能生長萬物為依，與法相似，故為喻也。相貌者，於自所緣起其體用相伴而行，是其相貌。分齊者，於諸心數諸位共行而不相雜，是名分齊。善大地者，於自位處隨緣而發，與三聚色心不相應等善以為依處，故云大地。小煩惱大地者，於自位處約緣分起，不具大性，名為小也。煩惱，如前解。相貌者，於自緣處體用現行而不相雜，名為相貌。分齊者，於諸位處及以色心成自他事，而不同彼，名為分齊。大地，如前釋。大煩惱大地者，具結縛等五義相應，名大煩惱。大地，如前釋。相貌者，不信等五，於自緣處體用現前而非相雜，是其相貌。分齊者，於諸位成自他事，而非相雜，是其分齊。不善大地者，於自位處起其體用，違其正理，名為不善。大地，如前釋。相貌者，其無慚無愧，遊漫諸境起諸業過，是其相貌。分齊者，於他緣位觸物成違，而不同順，名為分齊。使者使也，驅使行人成其事業，此從喻名也。相貌者，於自緣處成其事業隨逐不捨，是其相貌。分齊者，於他緣位處成事乃窮，而不同彼，是其分齊。纏者，喻義名也。如𢇇縛象，纏饒成過，法亦如是。相貌者，於他緣位連續成過，是其相貌。分齊者，成他事處而不同彼，是其分齊。覺觀者，與後翻譯尋伺等名義少有別。覺者覺察，觀者觀達，尋者尋逐也，伺者伺求，名義相貌分齊可知。心王者，心與數為依，又依於數起，如君臣相依，此從法喻名也。相貌者，六識於諸根，了別諸境界，是名相貌。分齊者，依根數起而不同根數，是名分齊。廣釋別名，具如小論。問：大小乘內心所有義及心數義何別也？答：數者，法數義，是分齊義。心所有，義是屬他，義從相生，其假實二智不同。

Second, concerning differentiation in terms of the Hīnayāna, there are three points: first, explaining the names, distinguishing the characteristics, and revealing their scope; second, differentiation in contrast with various rubrics; third, differentiation according to their meanings within [that] vehicle itself. First, regarding the explanation of names: the mental factor phenomena are forty-six, which are broadly divided into six [categories]: 1. Common grounds (mahābhūmika), ten: first, perception; second, desire; third, contact; fourth, discernment; fifth, mindfulness; sixth, volition; seventh, resolve; eighth, memory; ninth, samādhi; tenth, feeling. Wholesome grounds (kuśala-mahābhūmika), ten: first, non-greed; second, non-anger; third, shame; fourth, conscience; fifth, faith; sixth, pliancy; seventh, diligence; eighth, non-harming; ninth, vigor; tenth, equanimity. Minor affliction grounds (parītta-kleśabhūmika), ten: first, wrath; second, enmity; third, deceit; fourth, avarice; fifth, jealousy; sixth, vexation; seventh, flattery; eighth, concealment; ninth, haughtiness; tenth, cruelty. Major affliction grounds (kleśa-mahābhūmika), five: first, non-faith; second, indolence; third, nescience; fourth, agitation; fifth, heedlessness. Unwholesome grounds (akuśala-mahābhūmika), two: first, lack of shame; second, lack of conscience. Underlying afflictions (anuśaya), four: first, greed; second, anger; third, delusion; fourth, arrogance. Entanglements (paryavasthāna), three: first, drowsiness; second, sleep; third, regret. Adding investigation (vitarka) and examination (vicāra), there are forty-six in total, and with the primary mind (citta-rāja), forty-seven. First, the name “common grounds”: because the ten, such as perception, are common supports for all mental factors and function as places upon which all factors commonly operate and take as objects, they are called “common”; “common” means their efficacy and function are universally pervasive. “Grounds” is a metaphorical term: just as the great earth can give birth to and grow the myriad things and serve as their support, it is similar to this phenomenon, hence taken as a metaphor. “Characteristics”: arising in their substance and function toward their own cognitive objects and proceeding in accompaniment—these are their characteristics. “Scope”: proceeding together across the various positions of mental factors without mutually intermingling—this is called scope. “Wholesome grounds”: arising according to conditions in their own positional place, serving as a support for the three aggregates of wholesome [dharmas]—matter, mind, and non-concomitants—they are called “grounds”. “Minor affliction grounds”: arising partially according to conditions in their own positional places, lacking the major nature, they are called “minor”. “Affliction” is explained as before. “Characteristics”: their substance and function actively operating in their own objective conditions without intermingling are called characteristics. “Scope”: establishing self and other affairs at the various positional places and in matter and mind, yet not being identical with them—this is called scope. “Grounds” is explained as before. “Major affliction grounds”: possessing the five meanings of fetters and bonds in conjunction, they are called “major afflictions”. “Grounds” is explained as before. “Characteristics”: the five, such as non-faith, manifesting their substance and function at their own objective conditions without intermingling—these are their characteristics. “Scope”: establishing self and other affairs across the various positions without intermingling—this is their scope. “Unwholesome grounds”: arising with their substance and function at their own positional places, violating correct principle, they are called “unwholesome”. “Grounds” is explained as before. “Characteristics”: lack of shame and lack of conscience wandering across various objects and initiating various karmic faults—these are their characteristics. “Scope”: encountering objects at the positions of other conditions to produce opposition without according with [the wholesome]—this is called scope. “Underlying afflictions” means to drive: they drive practitioners into bringing about their activities; this name is drawn from a metaphor. “Characteristics”: accomplishing their activities at their own objective conditions and following closely without letting go—these are their characteristics. “Scope”: establishing affairs to the utmost at the positions of other conditions, yet not being identical with them—this is their scope. “Entanglements” is a metaphorical name: just as a rope binds an elephant, tangling and binding it to bring about faults, the dharma is also like this. “Characteristics”: producing faults continuously at the positions of other conditions—these are their characteristics. “Scope”: at the places where other affairs are accomplished, not being identical with them—this is their scope. “Investigation” and “examination”: these differ slightly in name and meaning from the later translations of *vitarka* and *vicāra*. *Jue* is to notice; *guan* is to inspect comprehensively; *xun* is to pursue; *si* is to search out; their names, meanings, characteristics, and scope may be known accordingly. “Primary mind”: mind serves as the support for mental factors and also arises in reliance on mental factors, like a sovereign and ministers relying on each other; this name is drawn from phenomenon and metaphor. “Characteristics”: the six consciousnesses discerning their respective sensory objects at their faculties—these are called characteristics. “Scope”: arising in reliance on faculties and factors, yet not being identical with faculties and factors—this is called scope. The extensive explanation of distinct names is fully given as in the Hīnayāna treatises. Question: What is the difference between the meaning of “mental concomitance” (caitta) and the meaning of “mental factor” (citta-saṃprayukta) in the Mahāyāna and Hīnayāna? Answer: “Factor” has the sense of a numerical factor of dharmas, which is the sense of distinct scope. “Concomitance” has the sense of belonging to another, arising from characteristics; their two kinds of wisdom—conventional and ultimate—differ.