分別根品第二(七十四頌)
Chapter on Distinguishing Faculties
傳說五於四， 四根於二種，
五八染淨中， 各別為增上。
了自境增上， 總立於六根，
從身立二根， 女男性增上。
於同住雜染， 清淨增上故，
應知命五受， 信等立為根。
未當知已知， 具知根亦爾，
於得後後道， 涅槃等增上。
心所依此別， 此住此雜染，
此資糧此淨， 由此量立根。
或流轉所依， 及生住受用，
建立前十四， 還滅後亦然。
身不悅名苦， 即此悅名樂，
及三定心悅， 餘處此名喜。
心不悅名憂， 中捨二無別，
見修無學道， 依九立三根。
唯無漏後三， 有色命憂苦，
當知唯有漏， 通二餘九根。
命唯是異熟， 憂及後八非，
色意餘四受， 一一皆通二。
憂定有異熟， 前八後三無，
意餘受信等， 一一皆通二。
唯善後八根， 憂通善不善，
意餘受三種， 前八唯無記。
欲色無色繫， 如次除後三，
兼女男憂苦， 并餘色喜樂。
意三受通三， 憂見修所斷，
九唯修所斷， 五修非三非。
欲胎卵濕生， 初得二異熟，
化生六七八， 色六上唯命。
正死滅諸根， 無色三色八，
欲頓十九八， 漸四善增五。
九得邊二果， 七八九中二，
十一阿羅漢， 依一容有說。
成就命意捨， 各定成就三，
若成就樂身， 各定成就四，
成眼等及喜， 各定成五根，
若成就苦根， 彼定成就七，
若成女男憂， 信等各成八。
二無漏十一， 初無漏十三，
極少八無善， 成受身命意。
愚生無色界， 成善命意捨，
極多成十九， 二形除三淨，
聖者未離欲， 除二淨一形。
欲微聚無聲， 無根有八事，
有身根九事， 十事有餘根。
心心所必俱， 諸行相或得，
心所且有五， 大地法等異。
受想思觸欲， 慧念與作意，
勝解三摩地， 遍於一切心。
信及不放逸， 輕安捨慚愧，
二根及不害， 勤唯遍善心。
癡逸怠不信， 惛掉恒唯染，
唯遍不善心。 無慚及無愧，
忿覆慳嫉惱， 害恨諂誑憍，
如是類名為， 小煩惱地法，
欲有尋伺故。 於善心品中，
二十二心所， 有時增惡作，
於不善不共， 見俱唯二十。
四煩惱忿等， 惡作二十一，
有覆有十八， 無覆許十二。
睡眠遍不違， 若有皆增一，
初定除不善， 及惡作睡眠。
中定又除尋， 上兼除伺等，
無慚愧不重， 於罪不見怖。
愛敬謂信慚， 唯於欲色有，
尋伺心麁細， 慢對他心舉，
憍由染自法， 心高無所顧。
心意識體一， 心心所有依，
有緣有行相， 相應義有五。
心不相應行， 得非得同分，
無想二定命， 相名身等類。
得謂獲成就， 非得此相違，
得非得唯於， 自相續二滅。
三世法各三， 善等唯善等，
有繫自界得， 無繫得通四，
非學無學三， 非所斷二種，
無記得俱起， 除二通變化。
有覆色亦俱， 欲色無前起，
非得淨無記， 去來世各三。
三界不繫三， 許聖道非得，
說名異生性， 得法易地捨。
同分有情等， 無想無想中，
心心所法滅， 異熟居廣果，
如是無想定， 後靜慮求脫。
善唯順生受， 非聖得一世，
滅盡定亦然， 為靜住有頂。
善二受不定， 聖由加行得，
成佛得非前， 三十四念故。
二定依欲色， 滅定初人中，
命根體即壽， 能持煖及識。
相謂諸有為， 生住異滅性，
此有生生等， 於八一有能，
生能生所生， 非離因緣合。
名身等所謂， 想章字總說，
欲色有情攝， 等流無記性。
同分亦如是， 并無色異熟，
得相通三類， 非得定等流。
能作及俱有， 同類與相應，
遍行并異熟， 許因唯六種，
除自餘能作， 俱有互為果。
如大相所相， 心於心隨轉，
心所二律儀， 彼及心諸相，
是心隨轉法， 由時果善等，
同類因相似， 自部地前生，
道展轉九地， 唯等勝為果。
加行生亦然， 聞思所成等，
相應因決定， 心心所同依。
遍行謂前遍， 為同地染因，
異熟因不善， 及善唯有漏。
遍行與同類， 二世三世三，
果有為離繫， 無為無因果。
後因果異熟， 前因增上果，
同類遍等流， 俱相應士用。
異熟無記法， 有情有記生，
等流似自因， 離繫由慧盡。
若因彼力生， 是果名士用，
除前有為法， 有為增上果。
五取果唯現， 二與果亦然，
過現與二因， 一與唯過去。
染污異熟生， 餘初聖如次，
除異熟遍二， 及同類餘生。
此謂心心所， 餘及除相應，
說有四種緣， 因緣五因性。
等無間非後， 心心所已生，
所緣一切法， 增上即能作。
二因於正滅， 三因於正生，
餘二緣相違， 而興於作用。
心心所由四， 二定但由三，
餘由二緣生， 非天次等故。
大為大二因， 為所造五種，
造為造三種， 為大唯一因。
欲界有四心， 善惡覆無覆，
色無色除惡， 無漏有二心。
欲界善生九， 此復從八生，
染從十生四， 餘從五生七。
色善生十一， 此復從九生，
有覆從八生， 此復生於六，
無覆從三生， 此復能生六。
無色善生九， 此復從六生，
有覆生從七， 無覆如色辯。
學從四生五， 餘從五生四，
十二為二十， 謂三界善心，
分加行生得， 欲無覆分四。
異熟威儀路， 工巧處通果，
色界除工巧， 餘數如前說。
三界染心中， 得六六二種，
色善三學四， 餘皆自可得。
The teaching says five depend on four, and four have their basis in two types. Among the five and eight, both defiled and pure, each is established as a dominant faculty.
For perceiving their own objects as dominant, six faculties are generally established. From the body, two faculties are established; male and female are for the dominance of gender.
For dwelling together with defilement, and for the dominance of purification, Know that life, the five feelings, faith, and so on are established as faculties.
The unknown, the known, and the fully known faculties are likewise, For attaining the subsequent paths, Nirvana, and so on, they are dominant.
Mental factors depend on these distinctions; this dwelling, this defilement, This provision, this purity—by this measure, faculties are established.
Or, for the basis of cyclic existence, and for birth, dwelling, and experience, The first fourteen are established; for cessation, the latter are likewise.
Bodily displeasure is called pain; the pleasure of this is called happiness. And the mental pleasure of the three concentrations; elsewhere this is called joy.
Mental displeasure is called sorrow; neutral equanimity has no distinction between the two. For the paths of seeing, cultivation, and no-more-learning, three faculties are established based on nine.
Only the last three are uncontaminated; form, life, sorrow, and pain, Know are only contaminated; the other nine faculties are of two kinds.
Life is solely the result of past karma; sorrow and the last eight are not. Form, mind, and the other four feelings—each one is of two kinds.
Sorrow definitely has a karmic result; the first eight and last three do not. Mind, the other feelings, faith, and so on—each one is of two kinds.
Only the last eight faculties are wholesome; sorrow is both wholesome and unwholesome. Mind and the other feelings are of three kinds; the first eight are solely non-defined.
Bound to desire, form, and formless realms, in order, exclude the last three, Along with female, male, sorrow, and pain, and the other form, joy, and happiness.
Mind and the three feelings pertain to all three; sorrow is cut off by seeing and cultivation. Nine are cut off only by cultivation; five by cultivation, not by the other three.
In desire realm, womb-born, egg-born, and moisture-born, first obtain two karmic results. Spontaneously-born obtain six, seven, or eight; in form realm, six; in higher realms, only life.
At the moment of death, faculties cease; in formless realm, three; in form realm, eight. In desire realm, suddenly nineteen or eighteen; gradually four, with wholesome increasing to five.
Nine attain the two extreme fruits; seven, eight, nine attain the two middling. Eleven attain Arhatship; based on one, it is said to be possible.
One who possesses life, mind, and equanimity, each definitely possesses three. If one possesses happiness or body, each definitely possesses four. Possessing eye, etc., and joy, each definitely possesses five faculties. If one possesses the pain faculty, they definitely possess seven. If one possesses female, male, or sorrow, faith, etc., each possesses eight. Two uncontaminated faculties, eleven; the first uncontaminated, thirteen. At minimum, eight without wholesome, possess feelings, body, life, and mind.
A foolish being in the formless realm possesses wholesome, life, mind, and equanimity. At maximum, one possesses nineteen; hermaphrodites exclude the three pure. A noble one not free from desire excludes two pure and one gender.
In the desire realm, subtle aggregates are without sound; without faculties, there are eight things. With the body faculty, nine things; with other faculties, ten things.
Mind and mental factors necessarily coexist; all activities have characteristics or acquisitions. Mental factors are of five types: universal, etc., with differences.
Feeling, perception, volition, contact, desire, Wisdom, mindfulness, and attention, Resolution and concentration, Pervade all minds.
Faith and non-negligence, Pliancy, equanimity, shame, and modesty, The two faculties and non-harming, Diligence pervades only wholesome minds.
Delusion, negligence, laziness, and lack of faith, Dullness and agitation are always defiled, Pervading only unwholesome minds. Shamelessness and lack of modesty, Anger, concealment, stinginess, envy, vexation, Harming, hatred, deceit, fraud, and pride, Such types are called Minor defilements, Due to desire having investigation and analysis.
In wholesome mental states, Twenty-two mental factors, Sometimes increased by regret. In unwholesome, not shared, With wrong view, only twenty.
Four defilements, anger, etc., Regret makes twenty-one. With obscuration, eighteen; Without obscuration, twelve are allowed.
Sleep pervades without conflict; If present, always increases by one. The first concentration excludes unwholesome, And regret and sleep.
The middle concentration further excludes investigation; The higher additionally excludes analysis, etc.
Shamelessness and lack of modesty Are not restrained, see no fear in faults.
Love and respect refer to faith and shame, Existing only in desire and form realms.
Investigation and analysis are mental coarseness and subtlety. Arrogance is lifting the mind against others. Pride arises from attachment to one's own qualities, The mind elevated without regard.
Mind, consciousness, and cognition are one in essence. Mind and mental factors have a basis, Have an object, have activity, And have five meanings of correspondence.
Non-concurrent formations: Acquisition, non-acquisition, similarity, Unconsciousness, the two concentrations, life, Characteristics, names, etc., and their classes.
Acquisition means obtaining and possessing; Non-acquisition is the opposite. Acquisition and non-acquisition pertain only to One's own continuum and the two cessations.
Past, future, and present phenomena each have three; Wholesome, etc., are only wholesome, etc. Bound phenomena have acquisition within their own realm; Unbound acquisition pertains to all four. Non-training, no-more-learning have three; Non-to-be-abandoned have two kinds. Non-defined acquisition arises together, Excluding two, pertaining to transformations.
With obscuration, form also arises together; In desire and form realms, not arising before. Non-acquisition is pure and non-defined; Past and future worlds each have three. Three realms and unbound have three; It is allowed that the noble path's non-acquisition Is called ordinary nature; Acquisition of phenomena is lost when changing realms.
Similarity of sentient beings, etc.; In unconsciousness, within unconsciousness, Mind and mental factors cease, Karmic result dwelling in the vast fruit. Thus, the unconscious concentration Seeks liberation in the subsequent stillness.
Wholesome only leads to rebirth results; Non-noble attainment lasts one lifetime. The cessation concentration is likewise, For stillness, dwelling at the peak.
Wholesome two feelings are indefinite; Noble attainment is through effort. Buddhahood attainment is not prior, Due to thirty-four moments.
The two concentrations depend on desire and form realms; The cessation concentration first in humans. The life faculty's essence is lifespan, Able to sustain warmth and consciousness.
Characteristics refer to all conditioned phenomena: Birth, dwelling, change, and cessation. These have arising, etc., Capable among eight and one. Arising can give rise to what arises, Not apart from the conjunction of causes and conditions.
Names, etc., are so-called Concepts, chapters, words—generally explained. Belonging to desire and form realms, sentient beings, Flowing equally, non-defined in nature.
Similarity is likewise, Along with formless karmic results. Acquisition and characteristics pertain to three classes; Non-acquisition is definitely equal flow.
Efficient condition and coexistent, Similar class and corresponding, Pervasive and karmic result— It is allowed that causes are only these six kinds.
Excluding itself, the others are efficient conditions; Coexistent are mutually results. Like the characteristics and what is characterized, Mind for mind's following transformations, Mental factors, the two restraints, Those and mind's various characteristics Are mind-following phenomena, By time, result, wholesome, etc.
Similar class cause: similar, From one's own category, realm, previously arisen. The path extends through nine realms, Only equal or superior as result. Effort-born is likewise, From hearing, thinking, etc., attained.
Corresponding cause is definite: Mind and mental factors share the same basis.
Pervasive cause: the previously pervasive, As cause for defilement in the same realm.
Karmic result cause: unwholesome, And wholesome, only contaminated.
Pervasive and similar class, Two times, three times, three. Results: conditioned and disjunction, Unconditioned has no cause or result.
Subsequent cause, result: karmic result; Prior cause: dominant result. Similar class, pervasive: equal flow; Coexistent, corresponding: human effort result.
Karmic result: non-defined phenomena, Sentient beings, with defined birth. Equal flow: similar to its own cause; Disjunction: ended by wisdom.
If born by the power of that cause, This result is called human effort. Excluding prior conditioned phenomena, Conditioned phenomena: dominant result.
Five take results only in the present; Two give results likewise. Past and present give two causes; One gives only past.
Defiled, karmic result born, Others, first noble, in order, Excluding karmic result, pervasive two, And similar class, others born.
This refers to mind and mental factors; Others and excluding corresponding. It is said there are four conditions: Cause condition: the nature of five causes.
Immediately preceding condition: not subsequent, Mind and mental factors already arisen. Object condition: all phenomena. Dominant condition: the efficient condition.
Two causes at the moment of ceasing, Three causes at the moment of arising. The other two conditions are opposite, Yet give rise to function.
Mind and mental factors arise from four; The two concentrations arise only from three. Others arise from two conditions, Not by divine order, etc.
Great elements are causes for two great elements, And for derived elements, five kinds. Derived elements are causes for three kinds of derived, And for great elements, only one cause.
The desire realm has four minds: Wholesome, unwholesome, obscured, non-obscured. Form and formless exclude unwholesome; Uncontaminated has two minds.
Desire realm wholesome gives rise to nine; This again arises from eight. Defiled arises from ten, gives rise to four; Others arise from five, give rise to seven.
Form realm wholesome gives rise to eleven; This again arises from nine. Obscured arises from eight; This again gives rise to six. Non-obscured arises from three; This again can give rise to six.
Formless realm wholesome gives rise to nine; This again arises from six. Obscured arises from seven; Non-obscured is as explained for form.
Training arises from four, gives rise to five; Others arise from five, give rise to four. Twelve become twenty, Meaning three realms' wholesome minds, Divided into effort-born and innate-born. Desire realm non-obscured divided into four: Karmic result, deportment, art, and supernormal power. Form realm excludes art; The numbers are as previously explained.
Three realms' defiled minds Obtain six, six, two kinds. Form realm wholesome, three; training, four; All others obtain themselves.