俱舍論記 4.101

4.101

「彼法是何至無慚及無愧」者，此下辨體。問答可知。有古德亦以五義廢立大不善地法：一通六識、二通五斷、三竝頭起、四唯不善、五唯欲界。若具五義，立大不善地法。餘心所法不具五義，是故不立。亦費言論，不能具述也。今依此論，以一義廢立大不善地法二，謂唯遍不善心。泰法師解云：唯簡大地十，遍不善心簡餘三十四數。此解不然，如大煩惱地法六，尋、伺二，此八既遍不善心，云何將遍不善以簡？應以唯不善以簡，同大地十。又大善地法十，少惑中諂、誑、憍，及睡眠、惡作、貪、慢、疑，此十八應以二義簡。遍不善言，但應簡忿、覆、慳、嫉、惱、害、恨及瞋。非是法師不達，此應誤耳。今解云：大地法十，大煩惱地法六，及尋、伺二，此十八法雖遍不善心，而非唯不善。忿、覆、慳、嫉、惱、害、恨及瞋，此八雖唯不善，而非遍不善。餘大善地法十，少惑中諂、誑、憍，及地外睡眠、惡作、貪、慢、疑。此十八法非唯不善，亦非遍不善故，皆不名大不善地法。作斯解釋，可無妨矣。

On "What are those dharmas? ... shamelessness (āhrīkya) and lack of conscience (anapatrāpya)": Hereafter is identifying the substance. The question and answer can be understood. Ancient masters also established and eliminated the factors of the ground of great unwholesomeness based on five criteria: first, operating across all six consciousnesses; second, operating across all five abandonments; third, arising simultaneously; fourth, being exclusively unwholesome; fifth, belonging exclusively to the desire realm. If all five criteria are fulfilled, they are established as factors of the ground of great unwholesomeness; other mental factors lack the five criteria and are therefore not established. This is also verbose and cannot be fully recounted. Now, relying on this treatise, the two factors of the ground of great unwholesomeness are established and eliminated on the basis of a single criterion: namely, being universally present only in unwholesome minds. Master Tai explains: "'Only' excludes the ten universal ground-factors; 'universally present in unwholesome minds' excludes the other thirty-four factors." This explanation is incorrect: for the six factors of the ground of great defilement, along with investigation (vitarka) and analysis (vicāra)—since these eight are also universally present in unwholesome minds, how could one use "universally present in unwholesome" to exclude them? One should use "exclusively unwholesome" to exclude them, the same as the ten universal ground-factors. Furthermore, the ten factors of the great wholesome ground, the minor defilements of deceit (śāṭhya), dissimulation (māyā), and pride (mada), as well as sleep (middha), regret (kaukṛtya), attachment (lobha), conceit (māna), and doubt (vicikitsā)—these eighteen should be excluded by both criteria. The phrase "universally present in unwholesome" should only exclude anger (krodha), concealment (mrakṣa), avarice (mātsarya), envy (īrṣyā), spite (pradāsa), harm (vihiṃsā), resentment (upanāha), and hostility (pratigha). It is not that the Master did not understand; this must be an error. The present explanation states: The ten universal ground-factors, the six factors of the ground of great defilement, and the two factors of investigation and analysis—although these eighteen dharmas are universally present in unwholesome minds, they are not exclusively unwholesome. Anger, concealment, avarice, envy, spite, harm, resentment, and hostility—although these eight are exclusively unwholesome, they are not universally present in unwholesome minds. The remaining ten factors of the great wholesome ground, deceit, dissimulation, and pride among the minor defilements, as well as sleep, regret, attachment, conceit, and doubt outside the grounds—these eighteen factors are neither exclusively unwholesome nor universally present in unwholesome minds; therefore, none are called factors of the ground of great unwholesomeness. Making this explanation is free from problems.