大乘百法明門論開宗義決 1.225

1.225

論自釋云。應說離心有別心所。以心勝故說唯識等。若不爾者。即離心體無別心所但假立者。則五蘊性應不得成。無受想行三蘊體故。故有頌云。五種性不成。分位差過失。因緣無別故。與聖教相違。故知離心有別心所。諍根生死次第因者。諍有二種。一者欲諍。欲謂五欲。二者見諍。見謂五見。諍謂煩惱。諍即是根名為諍根。由味受故貪著諸色。由倒想故貪著諸見。故受想二與諍為因。生死因者。由耽著受起倒想故生死輪迴。故受想二為生死因。次第因者。復有四種。一隨麁次第。色有對故諸蘊中麁。餘四無對故先明色。於無色中次受最麁。如言手痛非想等故。若對行識其想乃麁。男女等想易了知故。若對於識其行即麁。貪嗔等行易了知故。識最為細。總取境相難分別故。最後說也。二隨染次第。從無始來男女於色更相愛樂。緣此色愛起耽著受。此受復因倒想而生。此想復由煩惱而起。如是煩惱復由識生。由此隨染立蘊次第。第三隨器次第。器謂皿等米麵等物。夫欲設食先求食器。次求米麵以為飲食。次求鹽酢以為助味。得諸物已付厨人造。將就食人受諸果報。如其所應喻蘊次第。四隨界次第。於欲界中有諸妙欲。色最顯了。於色界中有勝喜樂。受想顯了。三無色天取空等相。想最顯了。有頂地中思最為勝。行相顯了。此前四蘊識住其中。故最後說。由此四因立蘊次第。故以受想別為蘊也。此中因者所以義故。

"The treatise itself explains: 'One should say that apart from the mind there are separate mental factors; because the mind is primary, it is spoken of as vijñapti-mātra, and so forth. If it were not so, and apart from the entity of mind there were no separate mental factors but only conventional designations, then the natures of the five aggregates could not be established, because there would be no entities for the three aggregates of sensation, conceptualization, and formations.' Therefore, a verse states: 'The five natures would not be established; / there would be the fault of [mere] differentiated states; / because there would be no distinction in causes and conditions; / and it would contradict the noble teachings.' Hence, we know that apart from the mind there are separate mental factors. As for the causes of the roots of dispute, saṃsāra, and sequence: there are two kinds of disputes: first, disputes over desires, 'desires' meaning the five desires; second, disputes over views, 'views' meaning the five views. 'Dispute' means defilement; the dispute itself is the root, so it is called the 'root of dispute.' Through tasting sensation, one clings to various forms; through inverted conceptualization, one clings to various views. Hence, sensation and conceptualization serve as the causes for dispute. As for the causes of saṃsāra: because of indulging in sensation, one gives rise to inverted conceptualization, revolving in saṃsāra; hence sensation and conceptualization serve as the causes of saṃsāra. As for the causes of sequence, there are four kinds again: 1. Sequence according to coarseness: because matter has resistance, it is the coarsest among the aggregates; the remaining four have no resistance, so matter is explained first. Among the immaterial, sensation is the coarsest next, as when one speaks of pain in the hand, which is not conceptualization or the like. In comparison to formations and consciousness, conceptualization is coarse, because concepts of male, female, and so forth are easy to comprehend. In comparison to consciousness, formations are coarse, because formations such as greed and anger are easy to comprehend. Consciousness is the subtlest, because apprehending the general aspect of an object is difficult to discern; hence it is explained last. 2. Sequence according to defilement: from beginningless time, men and women take mutual delight in form; conditioning this love of form, they give rise to indulgent sensation; this sensation is in turn produced by inverted conceptualization; this conceptualization is in turn arisen from defilements; and these defilements are in turn produced by consciousness. By this, the sequence of the aggregates is established according to defilement. 3. Sequence according to utensils: 'utensils' means vessels and the like, rice, flour, and such provisions. When one wishes to prepare a meal, one first seeks utensils for food; next one seeks rice and flour to serve as food; next one seeks salt and vinegar to serve as seasonings. Having obtained these provisions, one hands them to the cook to prepare; then the diner approaches to eat and receive the various results. As appropriate, these illustrate the sequence of the aggregates. 4. Sequence according to realms: in the desire realm there are exquisite desires, and form is the most prominent. In the form realm there are supreme joy and bliss, and sensation and conceptualization are prominent. In the three formless heavens, where one grasps aspects of space and so forth, conceptualization is the most prominent. In the stage of the peak of existence, volition is supreme, and the aspects of formations are prominent. Consciousness abides within these preceding four aggregates; therefore it is explained last. The sequence of the aggregates is established through these four causes; thus, sensation and conceptualization are made separate aggregates. Here, 'cause' has the meaning of reason."