宗鏡錄 55.13

55.13

答。論頌云。此心所遍行。別境善煩惱。隨煩惱不定。皆三受相應。此六轉識。總與六位心所相應。謂遍行等。恒依心起。與心相應。繫屬於心。故名心所。如屬我物。立我所名。心於所緣。唯取總相。心所於彼。亦取別相。助成心事。得心所名。如畫師資。作模填彩。瑜伽說。識能了別事之總相。作意了此所未了相。即諸心所所取別相。觸能了此可意等相。受能了此攝受等相。想能了此言說因相。思能了此正因等相。故作意等。名心所法。此表心所亦緣總相。餘處復說。欲。亦能了可樂事相。勝解亦了決定事相。念亦能了慣習事相。定慧亦了得失等相。由此於境起善染等。諸心所法。皆於所緣兼取別相。六位差別者。謂遍行有五。別境亦五。善有十一。煩惱有六。隨煩惱有二十。不定有四。如是六位。合五十一。一切心中定可得故。餘別別境而得生故。唯善心中可得生故。性是根本煩惱攝故。唯是煩惱等染性故。於善染等皆不定故。乃至此六轉識。易脫不定故。皆容與三受相應。皆領順違非二相故。領順境相。適悅身心。說名樂受。領違境相。逼迫身心。說名苦受。領中容境相。於身於心。非逼非悅。名不苦樂受。釋云。上三句頌。列六位心所總名。下一句。正解受位。心所行相者。心取境之總相。但總取而已。不別分別。如言緣青。但總取青。不更分別。心所於彼取總別相。故說亦言。如畫師資作模填彩者。師謂博士。資謂弟子。如師作模畫形既已。弟子填彩。彩於模填。不離模故。如取總相。著彩色時。令媚好出。如亦取別相。心心所法。取境亦爾。識能了別事之總相。不言取別相。以是主故。若取別相。即心所故。作意一法。獨能了別眾多別相。由作意能令心心所取境功力勝故。有此總取多法別相。瑜伽論云。以作意為初。此論以觸為初。和合勝故。各據一義。觸能取三。謂可意。不可意。俱相違相。受中攝受損害俱相違等。想能了言說因相者。能取境分劑相故。謂此是青非青等。便起言說。故想之相。言說因也。思了正因邪因。俱相違等。即是境上正邪等相。業之因也。一切心中定可得者。即遍行。不問何心。但起必有故。餘別別境而得生者。五別境也。唯善心中可得。生故者。善十一法。唯善心有。體是根本能生諸惑。即貪等六。於善染心皆不定者。即不定四。謂於善染無記三性心。皆不定故。此六轉識易脫不定故者。然此六識。非如七八。體皆易脫。恒不定故。易脫。是間斷轉變義。不定。是欣慼捨行互起故。皆通三受。

Answer: The verse of the treatise says: 'These caittas are the universal, / the particular, the wholesome, the kleśas, / the upakleśas, and the aniyata; / they all associate with the three feelings.' These six transforming consciousnesses generally associate with six categories of caittas, namely the universal, and so forth. Always arising in reliance on citta, associating with citta, and bound to citta, they are therefore named caitta (belonging to citta), just as things belonging to oneself are designated 'mine'. With respect to the cognitive object, citta only apprehends the generic characteristic; caittas, with respect to that, also apprehend the specific characteristics, assisting in completing the tasks of citta, thus obtaining the name caitta. They are like a master painter and his apprentice, where one creates the sketch and the other fills in the colours. The Yogācārabhūmi says: 'Consciousness can discern the generic characteristic of an object; manaskāra discerns those of its characteristics that have not yet been discerned'—that is, the specific characteristics apprehended by the various caittas. 'Sparśa can discern its agreeable and other characteristics; vedanā can discern its embracing and other characteristics; saṃjñā can discern the characteristics that are the causes of verbal expression; cetanā can discern the characteristics that are the proper causes and so forth. Therefore, manaskāra and the rest are called mental factors (caittadharmas).' This indicates that caittas also cognise the generic characteristic. In another place it is further said: 'Chanda also can discern the characteristics of desirable objects; adhimokṣa also discerns the characteristics of determined objects; smṛti also can discern the characteristics of familiar objects; samādhi and prajñā also discern characteristics such as gain and loss.' From this, wholesome, defiled, and other [states] arise regarding cognitive objects; all caittadharmas concurrently apprehend the specific characteristics regarding the cognitive object. Regarding the differentiation of the six categories: the universal are five; the particular are also five; the wholesome are eleven; the kleśas are six; the upakleśas are twenty; the aniyata are four. These six categories total fifty-one. Because they are definitely obtainable in every mind; because they can arise toward distinct other objects; because they can only arise in wholesome minds; because their nature is subsumed under the root kleśas; because they are exclusively of a defiled nature like kleśas; and because they are indeterminate with respect to the wholesome, defiled, and so forth—down to the fact that because these six transforming consciousnesses are prone to shift and are indeterminate, they all can associate with the three feelings. This is because they all receive the agreeable, disagreeable, and neither-agreeable-nor-disagreeable characteristics: receiving agreeable objective characteristics, which brings comfort and joy to body and mind, is called pleasant feeling; receiving disagreeable objective characteristics, which oppresses body and mind, is called painful feeling; receiving neutral objective characteristics, which neither oppresses nor delights body and mind, is called neither-painful-nor-pleasant feeling. The commentary states: The upper three lines of the verse list the general names of the six categories of caittas; the one lower line directly explains the category of feeling. Regarding the cognitive functioning of caittas: citta apprehends the generic characteristic of an object; it merely apprehends generally and does not differentiate specifically. For instance, when it is said that it takes blue as its object, it only apprehends blue generally and does not differentiate further. Caittas, with respect to that, apprehend both generic and specific characteristics; therefore, the word 'also' is stated. As for the analogy of the master painter and apprentice creating the sketch and filling in the colours: 'master' means the painter, and 'apprentice' means the disciple. Just as when the master has already made the sketch and drawn the form, the disciple fills in the colours; because the colours are filled into the sketch and do not depart from the sketch, it is like apprehending the generic characteristic. When applying the colours, he causes its beauty and appeal to emerge, which is like also apprehending the specific characteristics. The apprehension of cognitive objects by citta and caittadharmas is also like this. 'Consciousness can discern the generic characteristic of an object' does not speak of apprehending specific characteristics, because it is the primary [agent]; if it apprehended specific characteristics, it would be a caitta. The single dharma of manaskāra can exclusively discern numerous specific characteristics; because manaskāra can cause citta and caittas to possess superior efficacy in apprehending cognitive objects, there is this general apprehension of the specific characteristics of multiple dharmas. The Yogācārabhūmi says: 'Taking manaskāra as the first'; this treatise takes sparśa as the first, because the combination is pre-eminent, each relying on one perspective. Sparśa can apprehend three [characteristics], namely, the agreeable, the disagreeable, and that which is contrary to both; in vedanā, there are embracing, damaging, that which is contrary to both, and so on. That saṃjñā can discern the characteristics that are the causes of verbal expression means that it can apprehend the delimiting characteristics of an object; namely, judging 'this is blue, this is not blue', and so on, it then gives rise to verbal expression; therefore, the characteristic of saṃjñā is the cause of verbal expression. Cetanā discerns the proper causes, improper causes, that which is contrary to both, and so on; these are the proper, improper, and other characteristics on the cognitive object, which are the causes of karma. 'Definitely obtainable in every mind' refers to the universal [caittas]; regardless of which mind it is, whenever it arises, they must be present. 'Arising toward distinct other objects' refers to the five particular [caittas]. 'Because they can only arise in wholesome minds' refers to the eleven wholesome dharmas, which exist only in wholesome minds. 'Their substance is the root that can generate the various defilements' refers to the six such as rāga. 'Being indeterminate with respect to wholesome and defiled minds' refers to the four aniyata, meaning that they are indeterminate with respect to minds of the three natures: wholesome, defiled, and neutral. 'Because these six transforming consciousnesses are prone to shift and are indeterminate' means: these six consciousnesses are not like the seventh and eighth; their substances are all prone to shift and are constantly indeterminate. 'Prone to shift' has the meaning of interruption and change; 'indeterminate' means that joyful, sorrowful, and equanimous dispositions arise alternately; therefore, they all apply to the three feelings.