俱舍論記 2.17

2.17

On the passage that begins, "As has been stated… hence it is called neutral (avyākṛta)": below, this explains the last two lines, distinguishing the eighteen realms according to the three natures (tri-svabhāva). Within this, first it clarifies the eight realms of the eye, etc., and second it clarifies the remaining ten realms. This section clarifies the eight realms of the eye, etc. Because the wholesome is predominant and praiseworthy, it is placed in the white category; because the unwholesome is predominant and blameworthy, it is placed in the black category; hence they are called "determinate" (vyākṛta). What is neither praiseworthy nor blameworthy is not subsumed in either category and its entity is indistinct; hence it is called "neutral" (avyākṛta). Regarding the three natures: first, the wholesome (kuśala); second, the unwholesome (akuśala); third, the neutral (avyākṛta). The wholesome briefly has three kinds: first, innate (upapattipratilambhika); second, applied (prayogika), that is, [derived from] hearing (śrutamayī), reflection (cintāmayī), and cultivation (bhāvanāmayī); third, uncontaminated (anāsrava), that is, the learner (śaikṣa), the adept (aśaikṣa), and the ultimate (paramārtha). Within the uncontaminated, the first two are conditioned uncontaminated (saṃskṛtānāsrava), and the last one is unconditioned uncontaminated (asaṃskṛtānāsrava). In all there are seven wholesome kinds: 1. innate, 2. hearing, 3. reflection, 4. cultivation, 5. learner, 6. adept, and 7. ultimate. The unwholesome is only one. The neutral has two kinds: first, obscured (nivṛta); second, unobscured (anivṛta). Within the unobscured there are six: 1. maturation (vipāka), 2. deportment (īryāpatha), 3. craft (śilpasthāna), 4. fruition of supernatural power (abhijñā-phala), 5. self-nature (svabhāva), and 6. ultimate (paramārtha). The first five are conditioned neutrals, and the last one is an unconditioned neutral; together with the obscured mentioned before, there are seven kinds in total. Among the unobscured, the lower text of this treatise mentions only the ultimate; if based on the Nyāyānusāra, it generally explains two kinds: establishing the self-nature neutral within the conditioned, and establishing the ultimate neutral within the unconditioned. Here, six kinds are stated in order to differentiate them. Whatever is not subsumed under the four—maturation and so forth—is all called self-nature. In order to distinguish, within the conditioned it is expanded into five kinds. The wholesome has seven, the unwholesome has one, and the neutral has seven, making fifteen in total; with these fifteen kinds, the eighteen realms are differentiated. As for the differentiation: among the eighteen realms, the five faculties, odor, taste, and tangibles—these eight are exclusively neutral. Those of maturation comprise all eight kinds: the five faculties, odor, taste, and tangibles of maturation. Those of deportment, craft, and fruition of supernatural power comprise odor, taste, and tangibles. Those of self-nature comprise the nurtured (aupacayika) five faculties, odor, taste, and tangibles, as well as external odor, taste, and tangibles. Among the seven neutrals, they do not include the obscured or the ultimate.