俱舍論記 4.147

4.147

「已說無慚至謂除前三相」者，此下辨愛、敬差別。愛謂愛樂，體即是信。然泛明愛有其二種：一有染謂貪，二無染謂信。若泛明信亦有二種：一忍許相，或名信可，名異義同；二願樂相，或名信樂，或名信愛，名異義同。由斯信愛寬狹不同，得作四句。第一句有信非愛，謂緣苦、集信，忍許苦、集。有第一信，故名有信。有漏之法非可愛樂，無第二信，故名非愛。第二句有愛非信，謂諸染污愛，緣妻子等起染污愛。是有第一愛，故名有愛。是染污，故非信。第三句有通信、愛，謂緣滅、道信，忍許滅、道。有第一信，故名有信。無漏之法是可愛樂，有第二信，故名有愛。應知此中緣滅、道信，通攝兩種。第四句，除前相。

Regarding the passage from "Lack of shame has already been explained" up to "means excluding the previous three combinations": From here on, the distinction between affection (preman) and respect (gaurava) is explained. "Affection" means delighting in, and its substance is faith (śraddhā). However, broadly explaining affection, there are two kinds: first, defiled affection, which is craving (rāga); second, undefiled affection, which is faith. If one broadly explains faith, there are also two kinds: first, the aspect of approving and assenting, also called "trusting assent", where the names differ but the meaning is the same; second, the aspect of desiring and delighting, also called "joyful faith" or "affectionate faith", where the names differ but the meaning is the same. Because of this, faith and affection differ in scope, and one can formulate a tetralemma. The first lemma: there is faith without affection, referring to faith directed toward duḥkha-satya and samudaya-satya, approving of duḥkha-satya and samudaya-satya. Because it has the first kind of faith, it is called "having faith"; because conditioned (sāsrava) dharmas are not to be delighted in, it lacks the second kind of faith, and is thus called "without affection". The second lemma: there is affection without faith, referring to all defiled affection, such as generating defiled affection directed toward wives, children, and so on. Because it has the first kind of affection, it is called "having affection"; because it is defiled, it is not faith. The third lemma: there is that which is common to both faith and affection, referring to faith directed toward nirodha-satya and mārga-satya, approving of nirodha-satya and mārga-satya. Because it has the first kind of faith, it is called "having faith"; because unconditioned/untainted (anāsrava) dharmas are to be delighted in, it has the second kind of faith, and is thus called "having affection". It should be understood that here, faith directed toward nirodha-satya and mārga-satya subsumes both kinds. The fourth lemma excludes the preceding aspects.