唯識三十論要釋 1.17

1.17

Commentary: Regarding the mental factors, there are two general divisions: first, there is one verse generally presenting the six categories; afterwards, there are five verses extensively explaining the distinctions. This is the general presentation. The verse saying "these" refers to these six active consciousnesses. The term "mental factors" generally brings forward the six categories. "The universal, etc." arrays the names of the six categories, revealing that these six consciousnesses are associated in general with the mental factors of the six categories. That is, the universal, etc., constantly arise relying upon the mind, are associated with the mind, and are subordinate to the mind; therefore, they are called mental factors (caitta), just as things belonging to the self (ātman) are given the name "mine" (ātmīya). The mind grasps only the general characteristics with respect to the objective referent, whereas the mental factors also grasp specific characteristics with respect to it, assisting in completing the work of the mind; hence they obtain the name "mental factors." It is like a painter and his apprentice making a sketch and filling in the colors. The meaning of association has already been stated before. Although the names and meanings of the mental factors are measureless, there are distinctions of six categories: namely, five universal, five particular, eleven wholesome, six afflictions, twenty secondary afflictions, and four indeterminate; these six categories total fifty-one. [They are categorized because] they are definitely obtainable in all states of mind; because they can arise taking distinct objects as cognitive referents; because they can arise only in wholesome minds; because their nature is subsumed under the root afflictions; because they are exclusively of the nature of the outflow of the root [afflictions]; and because they are indeterminate with respect to wholesome, defiled, and so on. Therefore, there are such distinctions of the six categories. / "All are associated with the three feelings" is the seventh door of association with feeling. These six active consciousnesses are unstable and unfixed; not only are they associated with these mental factors, but they also arise concurrently with the three feelings, because they all experience the characteristics of the agreeable, disagreeable, and neither. Experiencing the characteristics of an agreeable object and gladdening body and mind everywhere is called pleasant feeling. Experiencing the characteristics of a disagreeable object and tormenting body and mind is called painful feeling. Experiencing the characteristics of a neutral object, neither tormenting nor gladdening the body and mind, is called neither-painful-nor-pleasant feeling. Such three feelings may each be divided into two: those associated with the five consciousnesses are called bodily feelings, because they rely distinctively on the body; those associated with the mental consciousness are called mental feelings, because they rely exclusively on the mind. Furthermore, they are common to the two aspects of being with-outflow and without-outflow, because painful feeling also arises through [the state of having] no outflow. Alternatively, each is divided into three: namely, abandoned by seeing, abandoned by cultivation, and not to be abandoned. Again, they form three as learner, non-learner, and neither. Alternatively, they are divided into four in general: namely, wholesome, unwholesome, obscured-indeterminate, and unobscured-indeterminate feelings. Alternatively, they are divided into five in general: namely, pain, pleasure, grief, joy, and equanimity. Among the three, pain and pleasure are each divided into two, because the characteristics of tormenting and gladdening body and mind are distinct, because they are without conceptualization and with conceptualization, and because there is a distinction between extremely heavy and light. Neither-painful-nor-pleasant is not divided into two, because its characteristics of neither tormenting nor gladdening have no difference, because it is without conceptualization, and because it operates with impartiality. However, these three feelings can be concurrent in the five consciousnesses, because agreeable, disagreeable, and neutral objects can be felt concurrently. Because the manas is not necessarily identical with the five consciousnesses, it gives rise to a single feeling toward an object of predominant focus; if there is no predominant focus, it gives rise solely to equanimity. In the stage prior to attaining mastery, the three feelings can be concurrent; when the stage of mastery is attained, there are only joy, pleasure, and equanimity, because the Buddhas have already severed the matters of pain and grief. / Next, the extensive discernment of the mental factors of the six categories has five verses divided into five sections: first, there is one verse revealing the characteristics of the first two; next, there is one verse explaining the wholesome mental factors; next, there is half a verse explaining the root afflictions; next, there are two verses explaining the secondary afflictions; and finally, there is half a verse revealing the four indeterminates. The introduction to the first two characteristics in the treatise states: "First of all, what are the characteristics of the first two categories?" The verse says: