俱舍論記 19.179

19.179

「以諸愚夫至為無記根」者，答。以諸愚夫修上定者，不過依託愛，見，慢三，謂愛上定者、見上定者、慢上定者，有由愛力，有由見力，有由慢力。此三皆由無明轉故，有斯勝用，故立此四為無記根。餘非勝故，不立為根。問：此國、外方何故不同？於二說中何者為正？解云：據義各別，故說不同。於二說中前說為正。故《婆沙》云「問：何故西方諸師立慢為無記根？答：彼說力堅強義是根義，慢力堅強故立為根。謂瑜伽師所以退失百千善品，皆由慢力。問：何故此國諸師不立為根耶：答：此說下義是根義。慢令心舉，於下不順，故不立根。問：何故此國諸師立無覆無記慧為無記根？答：此說為依因義是根義。無覆無記慧為依因勝，故立為根。問：何故西方諸師不立為根？答：彼說力堅強義是根義。無覆無記慧勢力羸劣，故不立根。問：何故此彼國師不立疑為無記根？答：俱說定住義是根義。疑不定住，二門轉故，不立為根。如是說者，善、不善根俱有三種，無記亦應爾。又如不善慢不立不善根，無記慢亦應爾，故無記根唯三者善。

[On the phrase] “Because all foolish worldlings … are the indeterminate roots”: This is the answer. Because foolish worldlings who cultivate the higher concentrations rely on nothing other than the three of craving, view, and conceit—namely, those who crave higher concentrations, those who hold views about higher concentrations, and those who take pride in higher concentrations—some act through the power of craving, some through the power of view, and some through the power of conceit. Since these three all operate through ignorance, they have such superior utility; hence these four are established as indeterminate roots. The others are not superior, so they are not established as roots. Question: Why do this country and the external regions differ? Between the two accounts, which is correct? Solution: Since they are based on distinct rationales, their explanations differ. Between the two accounts, the former explanation is correct. Thus the Mahāvibhāṣā states: “Question: Why do the Western Masters establish conceit as an indeterminate root? Answer: They say that the meaning of 'forceful power' constitutes the meaning of root; because the power of conceit is forceful, it is established as a root. That is to say, practitioners of yoga fall away from hundreds of thousands of wholesome qualities entirely through the power of conceit. Question: Why do the masters of this country not establish it as a root? Answer: This [school] says that the meaning of being 'down below' constitutes the meaning of root. Conceit causes the mind to be elevated and is not compliant with what is below; hence it is not established as a root. Question: Why do the masters of this country establish non-obscured indeterminate wisdom as an indeterminate root? Answer: This [school] says that serving as a support-cause constitutes the meaning of root. Non-obscured indeterminate wisdom excels as a support-cause; hence it is established as a root. Question: Why do the Western Masters not establish it as a root? Answer: They say that the meaning of 'forceful power' constitutes the meaning of root. The power of non-obscured indeterminate wisdom is weak and inferior; hence it is not established as a root. Question: Why do the masters of both regions not establish doubt as an indeterminate root? Answer: Both state that the meaning of 'steadfastly abiding' constitutes the meaning of root. Doubt does not abide steadfastly, as it operates through two gates; hence it is not established as a root.” As for the correct conclusion: wholesome and unwholesome roots both consist of three kinds; the indeterminate should be likewise. Furthermore, just as unwholesome conceit is not established as an unwholesome root, indeterminate conceit should be likewise. Therefore, that indeterminate roots are only three is sound.