俱舍論記 4.33

4.33

「一大地法至少煩惱地法」者，答。數可知。若依《婆沙》四十二說諸地法，與此論有同有異。大地法十，大善地法十，小煩惱法十（此三地與此論同）。又說大煩惱地法十（同此論下文，開合為異。然《婆沙》不說惛沈者，順等持故、過失輕故）。又說大不善地法有五，謂無明、惛沈、掉舉、無慚、無愧（解云：無明是隨眠性，通一切不善心相應。惛沈障慧勝，掉舉障定勝，以過重故所以別顯。與此論亦開合為異）。又立大有覆無記地法有三，謂無明、惛沈、掉舉（解云：無明是隨眠性，遍與一切有覆無記心相應。於隨煩惱中，惛沈障慧勝，掉舉障定勝，以過重故所以別顯。與此論亦開合為異）。又說大無覆無記地法有十，即受等大地法（解云：以此十法通一切無覆無記心中可得，故別標顯。與此論亦開合為異）。

"First, the mahābhūmika dharmas ... up to parīttakleśabhūmika dharmas": the answer. The number can be known. If one follows the forty-second fascicle of the *Mahāvibhāṣā* explaining the dharmas of the levels, there are agreements and differences with this treatise: mahābhūmika dharmas are ten; kuśalamahābhūmika dharmas are ten; parīttakleśabhūmika dharmas are ten (these three levels are identical to this treatise). It also states kleśamahābhūmika dharmas are ten (identical to the lower text of this treatise, differing in division and combination. However, the *Mahāvibhāṣā* does not state styāna (lethargy) because it complies with samādhi and its fault is light). It also states akusalāmahābhūmika dharmas are five, namely avidyā (ignorance), styāna (lethargy), auddhatya (restlessness), āhrīkya (shamelessness), and anapatrāpya (unscrupulousness) (The explanation states: avidyā is of the nature of anusaya, pervading association with all unwholesome minds. Styāna obstructs wisdom predominantly, and auddhatya obstructs samādhi predominantly; because their faults are grave, they are specifically manifested. With this treatise they also differ in division and combination). It also posits nivṛtāvyākṛtamahābhūmika dharmas as three, namely avidyā, styāna, and auddhatya (The explanation states: avidyā is of the nature of anusaya, pervading association with all obstructed-unspecified minds. Among secondary defilements, styāna obstructs wisdom predominantly, and auddhatya obstructs samādhi predominantly; because their faults are grave, they are specifically manifested. With this treatise they also differ in division and combination). It also states anivṛtāvyākṛtamahābhūmika dharmas are ten, which are precisely the mahābhūmika dharmas of vedanā and so forth (The explanation states: because these ten dharmas are obtainable pervading all unobstructed-unspecified minds, they are specifically noted and manifested. With this treatise they also differ in division and combination).