宗鏡錄 58.4

58.4

答。有四義。百法云。一識所依色。唯屬五根。二識所緣色。唯屬六境。三總相而言。質礙名色。四別相而言。略有二種。一者有對。若准有宗。極微所成。大乘即用能造色成。二者無對。非極微成。即法處所攝色。如上地水火風。一切色法。因緣似有。體用俱虛。何者。自體他體。皆悉性空。能緣所緣。俱無有力。以自因他立。他因自生。他是自他。自是他自。互成互奪。定性俱無。又能因所成。所從能立。能無有力則入所。所無有力則入能。互攝互資。悉假施設。緣會似有。緣散還無。以唯識所持。終歸空性。如大智度論云。復次地。若常。是堅相。不應捨其相。如凝酥。蠟蜜。樹膠。融。則捨其堅相。墮濕相中。金銀銅鐵等。亦爾。如水為濕相。寒則轉為堅相。如是等種種。悉皆捨相。復次諸論師輩。有能令無。無能令有。諸賢聖人。及坐禪人。能令地作水。水作地。如是等諸法。皆可轉相。以無定體故。隨緣變現。不可執有執無。違於法性。第四不相應行法。有二十四。不相應行者。相應者。和順義。如心王心所。得等非能緣故。不與心心所相應。名不相應。又得等非質礙義。不與色相應。又有生滅。不與無為相應。為揀四位法。故名不相應。一得。謂諸行種子所攝。自在生起。相續差別性。又雜集論云。謂於善不善無記法。若增若減。假立。獲得成就。善不善無記法者。顯依處。若增若減者。顯自體。何以故。由有增故。說名成就上品信等。由有減故。說名成就下品信等。二無想定。謂已離淨欲。未離上地欲。由於無想天。起出離想。雜集論云。於不恒行心心所滅。假立無想定。不恒行轉識所攝。滅者。謂定心所引。不恒現行諸心心所。暫時間滅。三滅盡定。謂已離無所有處欲。或入非想。非非想處定。又云。欲超過有頂。作止息想。作意為先。故於不恒行諸心心所。及恒行一分心心所滅。假立滅盡定。此中所以不言未離上欲者。為顯離有頂欲。阿羅漢等。亦得此定故。一分恒行者。謂染污意所攝。四無想天。謂於此間得無想定。由此後生無想有情天中。於不恒行心心所滅。假立無想異熟。五命根。謂於眾同分。先業所感。住時決定。假立壽命。眾同分者。於一生中諸蘊相續。住時決定者。劑爾所時。令眾同分常得安住。或經百年千年等。由業所引功能差別。又依業所引。第八識種。令色心不斷。名為命根。六眾同分。謂如是如是有情。於種種類。自體相似。假立眾同分。七異生性。謂行自相發起性。又由二障種。各趣差別。八生。謂於眾同分。諸行本無今有性。假立為生。九異。謂於眾同分。諸行相續變異性。假立為異。亦名為老。十住。謂於眾同分。諸行相續不變壞性。假立為住。十一無常。謂於眾同分。諸行自相生後滅壞性。假立無常相。十二名身。謂於諸法自性增言。假立名身。十三句身。謂於諸法差別增言。假立句身。十四文身。謂於彼前二文句所依諸字。假立文身。十五流轉。謂於因果相續不斷。假立流轉。十六定異。謂於因果種種差別。假立定異。十七相應。謂諸行因果。相稱性。十八勢速。謂諸行流轉迅疾性。十九次第。謂諸行一一次第流轉性。二十時。謂諸行展轉新新生滅性。二十一方。謂諸色行遍分劑性。二十二數。謂諸行等。各別相續。體相流轉性。二十三和合。謂諸行緣會性。二十四不和合。謂諸行緣乖性。此不相應行。雖不與心王。心所。色法。無為等。四位相應。然皆是心之分位。亦不離心變。及出唯識真性。約一期行相分別故爾。如廣百論云。自心分別所見境界。即是自心。但隨眾緣諸行種熟。自心變作種種分位。自心所變。無實體相。何為精勤。安立異法。但應信受。諸法唯心。

Answer: There are four senses. The Treatise on the Hundred Dharmas states: 1. Matter that serves as the support of consciousness: this pertains solely to the five sense faculties. 2. Matter that serves as the object domain of consciousness: this pertains solely to the six sense objects. 3. Spoken in terms of their general characteristic: that which is obstructive is called matter. 4. Spoken in terms of their specific characteristics: there are briefly two kinds. The first is having resistance: according to the Sarvāstivāda school, it is constituted of subtle atoms (paramāṇu); in the Mahāyāna, it is formed using the creating elements (the great elements). The second is without resistance: it is not formed of subtle atoms; namely, matter subsumed under the sphere of mental objects (dharmāyatana). As with the earth, water, fire, and wind mentioned above, all material phenomena seem to exist through causes and conditions, but their substance and function are both unreal. Why is this? Own-substance and other-substance are both empty by nature. The grasper and the grasped are both devoid of efficacy. Because the self is established dependent on the other, and the other is produced dependent on the self, the other is the other of the self, and the self is the self of the other. Mutually establishing and mutually cancelling each other, neither possesses a fixed nature. Furthermore, the active [factor] is accomplished through the objective, and the objective is established from the active. When the active is without efficacy, it merges into the objective; when the objective is without efficacy, it merges into the active. Mutually subsuming and mutually supporting, they are all provisional designations. When conditions assemble, they seem to exist; when conditions scatter, they again become non-existent. Because they are maintained solely by consciousness, they ultimately revert to empty nature. As the Mahāprajñāpāramitopadeśa states: 'Furthermore, as for earth: if it were permanent and its characteristic were hardness, it ought not to abandon its characteristic. Yet, as with clarified butter, beeswax, and tree resin, when melted, they abandon their characteristic of hardness and fall into the characteristic of wetness. Gold, silver, copper, iron, and the like are also like this. As with water, whose characteristic is wetness: in cold, it transforms into the characteristic of hardness. Manifold things such as these all abandon their characteristics. Furthermore, the masters of treatises can cause existence to become non-existence, and non-existence to become existence. The noble sages and practitioners of seated meditation can cause earth to become water, and water to become earth. All such phenomena can undergo transformation of characteristics. Because they have no fixed substance, they manifest in accordance with conditions; one cannot cling to existence or cling to non-existence, which would run contrary to the nature of phenomena.' Fourth, the unassociated mental formations (citta-viprayukta-saṃskāra) are twenty-four in number. As for 'unassociated formations': 'associated' (samprayukta) means the sense of conforming and harmonizing, as between the primary mind and mental factors. Since [dharmas such] as acquisition (prāpti) are not grasping agents (cognizing subjects), they do not associate with the primary mind and mental factors; thus they are called 'unassociated'. Furthermore, since acquisition and the rest do not have the sense of material obstruction, they do not associate with matter. Furthermore, since they have arising and ceasing, they do not associate with the unconditioned (asaṃskṛta). They are called 'unassociated' in order to distinguish them from the other four categories of phenomena. 1. Acquisition (prāpti): refers to the differentiated nature of the sovereign arising and continuation subsumed within the seeds of all formations. Furthermore, the Abhidharmasamuccayavyākhyā states: 'It refers to the provisional designation of attainment and accomplishment with respect to wholesome, unwholesome, and indeterminate phenomena, whether in increase or decrease.' 'Wholesome, unwholesome, and indeterminate phenomena' reveals its basis. 'Whether in increase or decrease' reveals its own-substance. Why is this? Because when there is increase, one is said to accomplish superior faith and so forth; because when there is decrease, one is said to accomplish inferior faith and so forth. 2. Meditative absorption without conceptualization (asaṃjñi-samāpatti): refers to having already departed from desire for the pure [third dhyāna], but not yet having departed from desire for the higher stages; by generating the thought of liberation toward the heaven without conceptualization, [it is entered]. The Abhidharmasamuccayavyākhyā states: 'It is the provisional designation for the cessation of the non-constant mental states and mental factors.' The non-constant are subsumed under the functioning consciousnesses. 'Cessation' means that the non-constant active mental states and mental factors, induced by the absorbed mind, temporarily cease. 3. Meditative absorption of cessation (nirodha-samāpatti): refers to having already departed from desire for the sphere of nothingness, or having entered the meditative absorption of the sphere of neither-conceptualization-nor-non-conceptualization. It also states: 'Wishing to transcend the peak of existence (bhavāgra), one takes the thought of cessation as foremost in mental application; therefore, based on the cessation of the non-constant mental states and mental factors, and a portion of the constantly operating mental states and mental factors, the absorption of cessation is provisionally designated.' Why it is not said here that one has not yet departed from desire for the higher stage is to reveal that arhats and others who have departed from desire for the peak of existence also attain this absorption. 'A portion of the constantly operating' refers to what is subsumed under the defiled mental faculty (kliṣṭamanas). 4. Heaven without conceptualization (asaṃjñi-sattva): refers to having attained the meditative absorption without conceptualization in this world, and thereby being reborn subsequently among the sentient beings of the heaven without conceptualization; it is the provisional designation of the vipāka without conceptualization upon the cessation of the non-constant mental states and mental factors. 5. Life faculty (jīvitendriya): refers to the provisional designation of lifespan based on the determined duration of abiding that is karmically recompensed by past karma within the common lot of beings (nikāya-sabhāga). 'Common lot of beings' means the continuity of the aggregates throughout a single lifetime. 'Determined duration of abiding' means causing the common lot of beings to constantly abide for a limited measure of time, whether passing through a hundred years, a thousand years, and so forth, through the differentiation of capacities induced by karma. Furthermore, relying on the seeds of the eighth consciousness induced by karma, that which causes matter and mind to be uninterrupted is called the life faculty. 6. Common lot of beings (nikāya-sabhāga): refers to the provisional designation of the common lot of beings based on the similarity of own-substance within the various categories of such and such sentient beings. 7. Nature of an ordinary being (pṛthagjanatva): refers to the nature by which the self-characteristics of formations arise; furthermore, it refers to the differentiation among the realms caused by the seeds of the two obstructions. 8. Arising (jāti): refers to the provisional designation of arising based on the nature of all formations within the common lot of beings having now come to exist where originally they were not. 9. Alteration (jarā): refers to the provisional designation of alteration based on the changing nature of the continuity of all formations within the common lot of beings; it is also called aging. 10. Abiding (sthiti): refers to the provisional designation of abiding based on the non-deteriorating nature of the continuity of all formations within the common lot of beings. 11. Impermanence (anityatā): refers to the provisional designation of the characteristic of impermanence based on the nature of the destruction and cessation that follows upon the arising of the self-characteristics of all formations within the common lot of beings. 12. Name-body (nāmakāya): refers to the provisional designation of the name-body based on the added words expressing the intrinsic nature of all phenomena. 13. Sentence-body (padakāya): refers to the provisional designation of the sentence-body based on the added words expressing the distinctions among all phenomena. 14. Phoneme-body (vyañjanakāya): refers to the provisional designation of the phoneme-body based on the letters upon which those preceding two—words and sentences—depend. 15. Flowing cycle (pravṛtti): refers to the provisional designation of the flowing cycle based on the uninterrupted continuity of cause and effect. 16. Fixed differentiation (pratiniyama): refers to the provisional designation of fixed differentiation based on the manifold distinctions between causes and effects. 17. Association (yoga): refers to the nature of mutual accord between the causes and effects of all formations. 18. Velocity (jāva): refers to the rapid nature of the flowing cycle of all formations. 19. Sequence (anukrama): refers to the successive flowing cycle of all formations, one after another. 20. Time (kāla): refers to the nature of the continuous, renewed arising and ceasing of all formations. 21. Direction (deśa): refers to the pervasive spatial delimitations of all material formations. 22. Number (saṃkhyā): refers to the flowing cycle of the substance and characteristics of the individual continuities of all formations and the like. 23. Harmony (sāmagrī): refers to the nature of the coming together of conditions for all formations. 24. Disharmony (asāmagrī): refers to the nature of conditions being contrary for all formations. Although these unassociated formations do not associate with the four categories—the primary mind, mental factors, material phenomena, and the unconditioned—they are nevertheless all states of mind; nor do they depart from the transformations of mind or go beyond the true nature of consciousness-only. They are designated in this way solely from the perspective of distinguishing their temporary mental characteristics. As the Commentary on the Catuhśataka states: 'The objective realm seen through the discrimination of one's own mind is just one's own mind. Merely following the ripening of the seeds of formations in various conditions, one's own mind transforms into various states. What is transformed by one's own mind has no real substance or characteristics. Why make strenuous efforts to establish external phenomena? One should simply accept with faith that all phenomena are mind-only.'