大乘百法明門論開宗義記 1.24

1.24

The Treatise: "The five that are viniyata are: (1) desire, (2) resolute resolve, (3) mindfulness, (4) samādhi, and (5) wisdom." / Revealing the Doctrine says: This lists the viniyata [caittas]. The objects of cognition and conditions are for the most part distinct, and thus they are explained immediately after the first [category] among the six categories. / That which is called "desire" has as its nature longing for an object in which one takes pleasure; its function is to serve as the support for diligence. The "object in which one takes pleasure" refers to an object one wishes to observe. One who wishes to observe any matter possesses longing, and only then does desire arise. If one does not wish to observe, and instead spontaneously grasps [an object] merely following the force of causes, desire is completely absent. On this basis, desire is said not to be sarvatraga. If it is the desire for wholesome dharmas, it can initiate right diligence, and through its assistance all wholesome matters are accomplished; therefore, the treatise states that its function is to serve as the support for diligence. / As for "resolute resolve," it has as its nature the confident endorsement of an object that is determined; its function is that it cannot be diverted. Through the power of evil or right teachings, reasoning, and direct realization, one scrutinizes, determines, and endorses the apprehended object, and on this account it cannot be diverted by other conditions. Therefore, resolute resolve is completely absent toward an object of hesitation, nor does resolute resolve exist in an unreflective and indeterminate mind. On this basis, resolute resolve is likewise not sarvatraga. / That which is called "mindfulness" has as its nature causing the mind clearly to remember and not forget an object previously experienced; its function is to serve as the support for absorption (samādhi). That is, by repeatedly recalling and holding an object previously experienced, causing it not to be forgotten, it is able to induce absorption. Toward objects of an essence or class that have never before been experienced, mindfulness does not arise at all. Even if an object was previously experienced, if it cannot be clearly remembered, mindfulness likewise does not arise. Therefore, mindfulness is definitely not included among the sarvatraga. / As for "samādhi," this is called "equipoise" (samāhita); that is, it is meditative absorption. It has as its nature holding the mind equally upon the object of observation, causing the mind to remain focused and undispersed; its function is to serve as the support for gnosis. That is, when observing an object that is virtuous, faulty, or neither, meditative absorption causes the mind to remain focused and undispersed, and reliant upon this, the gnosis of discrimination arises. If the mind is not bound to a state of focused concentration on an object, then no meditative absorption arises; therefore, it is not sarvatraga. / That which is called "wisdom" has as its nature discrimination regarding the object of observation; its function is to cut off doubt. That is, when observing an object that is virtuous, faulty, or neither, one achieves certainty through the inquiry of wisdom. Because in non-observed objects and in an ignorant mind there is no discrimination, it is not included among the sarvatraga. / Now, the treatises of the Hīnayāna, assimilating them with the preceding sarvatraga, call them "dharmas common to the major ground" (mahābhūmika) and hold that they are common to all minds; this is because they have not penetrated the underlying principle, as refuted in the Vijñaptimātratāsiddhi. / However, these five kinds may either arise individually—meaning that relying on what is desired, only desire alone arises, up to: relying on what is observed, only meditative absorption and wisdom arise; or they may mutually assist one another and arise together as appropriate—meaning that regarding an object of observation that is desired, determined, and previously experienced, two, three, four, or all five among desire, resolute resolve, mindfulness, meditative absorption, and wisdom may arise; or there may be mental states in which none of the five arise, as in the spontaneous, fallen mind directed toward what is not [one of] these four objects. All two [groups of caittas—sarvatraga and viniyata] are associated with the five feelings: because one desires to be separated from painful and sorrowful matters, desires to be united with pleasant and joyful matters, and likewise has longing regarding neutral matters. The other senses of association should be inferred in accordance with this. The further distinctions of these five according to nature, realm, plane, and so forth, should be contemplated in accordance with the principle.