俱舍論記 4.147

4.147

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.