俱舍論記 2.22

2.22

「法界若是至餘名無記」者，此即別明法界。於法界中，善有四種：一自性善，謂無貪等三善根及慚、愧；二相應善，謂與自性善相應；三等起善，謂無表、得、四相、二定；四勝義善，謂擇滅。於法界中，不善有三：一自性不善，謂貪等三不善根及無慚、無愧；二相應不善，謂與自性不善相應；三等起不善，謂無表、得、四相。於法界中除善、不善，餘名無記。此論下文及《毘婆沙》，善、不善各說四種。何故此中不善說三，不言勝義？解云：勝義不善，體通三性。此中三性分別十八界，所以不說勝義不善。若說勝義，即無差別。若別分別，於法界中總有六十四法，謂無表四十六心所法、十四不相應、三無為。生得者有三十法，謂無表、大地法十、大善地法十、尋、伺、睡眠、惡作、得、四相。聞、思者有二十八法，謂無表、大地法十、大善地法十、尋、伺、得、四相。修者有三十法，謂無表、大地法十、大善地法十、尋、伺、得、四相、二定。學、無學者有二十八法，謂無表、大地法十、大善地法十、尋、伺、得、四相。勝義善者有一法，謂擇滅。不善者有四十二法，謂無表、大地法十、大煩惱地法六、大不善地法二、小煩惱地法十、尋、伺、睡眠、惡作、貪、嗔、慢、疑、得、四相。有覆者有三十法，謂大地法十，大煩惱地法六，小煩惱中諂、誑、憍、尋、伺、睡眠、貪、慢、疑、得、四相。異熟者有二十一法，謂大地法十、尋、伺、睡眠、得、四相、命根、同分、無想。異熟、威儀、工巧者有十八法，謂大地法十、尋、伺、睡眠、得、四相。《婆沙》、《正理》各更有一說：睡眠不通威儀、工巧，至十纏中當具引釋。通果者有十七法，謂大地法十、尋、伺、得、四相。自性無記者有十法，謂得、非得、四相、名、句、文、同分。於不相應中，異熟等四所不攝者，諸餘無記皆自性攝。於心所中，異熟等四攝無記盡，故自性無記不攝心所法。勝義無記者有二法，謂虛空、非擇滅。

On the passage that begins, "If the realm of phenomena is… the rest are called neutral": this specifically clarifies the realm of phenomena. In the realm of phenomena, the wholesome has four kinds: 1. wholesome by self-nature (svabhāva-kuśala), namely, the three wholesome roots such as non-greed, as well as moral shame (hrī) and dread of blame (apatrāpya); 2. wholesome by association (saṃprayukta-kuśala), namely, what is associated with the wholesome by self-nature; 3. wholesome by co-arising (samutthāna-kuśala), namely, unmanifest form (avijñapti), possession (prāpti), the four characteristics, and the two absorptions; 4. wholesome in the ultimate sense (paramārtha-kuśala), namely, analytical cessation. In the realm of phenomena, the unwholesome has three kinds: 1. unwholesome by self-nature (svabhāva-akuśala), namely, the three unwholesome roots such as greed, as well as lack of shame (ahrīkya) and lack of dread of blame (anapatrāpya); 2. unwholesome by association (saṃprayukta-akuśala), namely, what is associated with the unwholesome by self-nature; 3. unwholesome by co-arising (samutthāna-akuśala), namely, unmanifest form, possession, and the four characteristics. In the realm of phenomena, excluding the wholesome and unwholesome, the rest are called neutral. Below in this treatise and in the Mahāvibhāṣā, four kinds are stated for both the wholesome and unwholesome. Why here are only three kinds of unwholesome stated, with no mention of the ultimate? Answer: The ultimately unwholesome has an entity that is common to all three natures. Here, the eighteen realms are being differentiated according to the three natures, and for this reason the ultimately unwholesome is not mentioned. If the ultimate were mentioned, there would be no distinction. If distinguished separately, in the realm of phenomena there are sixty-four dharmas in total: unmanifest form, forty-six mental factors (caitasika), fourteen non-associated [formations] (citta-viprayukta-saṃskāra), and three unconditioned [dharmas]. The innate has thirty dharmas: unmanifest form, ten universal mental factors (mahābhūmika), ten major wholesome factors (kuśalamahābhūmika), investigation (vitarka), analysis (vicāra), torpor (middha), regret (kaukṛtya), possession (prāpti), and the four characteristics. Those of hearing and reflection have twenty-eight dharmas: unmanifest form, ten universal mental factors, ten major wholesome factors, investigation, analysis, possession, and the four characteristics. Those of cultivation have thirty dharmas: unmanifest form, ten universal mental factors, ten major wholesome factors, investigation, analysis, possession, the four characteristics, and the two absorptions. Those of the learner and adept have twenty-eight dharmas: unmanifest form, ten universal mental factors, ten major wholesome factors, investigation, analysis, possession, and the four characteristics. The wholesome in the ultimate sense has one dharma: analytical cessation. The unwholesome has forty-two dharmas: unmanifest form, ten universal mental factors, six major defilements (kleśamahābhūmika), two major unwholesome factors (akuśalamahābhūmika), ten minor defilements (upakleśabhūmika), investigation, analysis, torpor, regret, greed, anger, pride, doubt, possession, and the four characteristics. The obscured has thirty dharmas: ten universal mental factors, six major defilements, deceit (śāṭhya), dissimulation (māyā), and complacency (mada) from among the minor defilements, investigation, analysis, torpor, greed, pride, doubt, possession, and the four characteristics. Those of maturation have twenty-one dharmas: ten universal mental factors, investigation, analysis, torpor, possession, the four characteristics, life-faculty (jīvitendriya), generic resemblance (nikāyasabhāga), and non-ideation (asaṃjñika). Those of maturation, deportment, and craft have eighteen dharmas: ten universal mental factors, investigation, analysis, torpor, possession, and the four characteristics. The Mahāvibhāṣā and the Nyāyānusāra each have another explanation: that torpor is not common to deportment and craft; this will be cited and fully explained when reaching the ten entanglements (paryavasthāna). Those of the fruition of supernatural power have seventeen dharmas: ten universal mental factors, investigation, analysis, possession, and the four characteristics. The neutral by self-nature has ten dharmas: possession, non-possession, the four characteristics, word-set (nāmakāya), phrase-set (padakāya), syllable-set (vyañjanakāya), and generic resemblance. Among the non-associated [formations], whatever is not subsumed under the four—maturation, etc.—all remaining neutrals are subsumed under self-nature. Among mental factors, the four—maturation, etc.—exhaust all neutrals; therefore, the neutral by self-nature does not subsume mental factors. The neutral in the ultimate sense has two dharmas: space (ākāśa) and non-analytical cessation (apratisaṃkhyā-nirodha).