俱舍論疏 13.193

13.193

論「勝義無記至更無異門」，釋無記也。《正理論》云「以非擇滅及太虛空更無異門，唯無記性，是故獨立勝義無記。無別自性、相應、等起，無一心所，唯無記性與無記心遍相應故。設方便立自性等三亦攝不盡，無記多故。由是無記唯有二種，一者勝義、二者自性。有為無記是自性攝，不待別因成無記故。無為無記是勝義攝，以性是常無異門故。」問：若唯有二，何故《婆沙》八十七云「於欲界中有五無記：一異熟生、二威儀路、三工巧處、四通果心、五自性無記。色界有四，除工巧處。無色有二，謂異熟生、自性無記。」何故不同？答：據義別也。此中《正理》據非勝義及非相應，非由等起成無記故。諸有為無記，皆名為自性；《婆沙》意據異熟生等所不攝者立自性名，非是相違。

The treatise says: "The ultimate indeterminate [...] has no other alternative." This explains the indeterminate. The Nyāyānusāra says: "Because analytical cessation and boundless space have no other alternative and are exclusively indeterminate in nature, they alone are established as the ultimate indeterminate. There are no distinct [categories of] inherent nature, association, or origination, because there is no single mental factor that is exclusively indeterminate in nature and universally associated with indeterminate minds. Even if one were expediently to establish the three beginning with inherent nature, they would still not encompass them all, because the indeterminate is manifold. Hence, the indeterminate is of only two kinds: first, the ultimate; second, inherent nature. Conditioned indeterminate phenomena are subsumed under inherent nature, because they do not depend on a distinct cause to become indeterminate. Unconditioned indeterminate phenomena are subsumed under the ultimate, because their nature is permanent and without another alternative." Question: If there are only two, why does the Vibhāṣā, fascicle 87, say: "In the desire realm there are five indeterminates: 1. born of retribution, 2. postures and deportment, 3. crafts and arts, 4. the mind producing supernormal powers, and 5. indeterminate by inherent nature. The form realm has four, excluding crafts and arts. The formless realm has two, namely born of retribution and indeterminate by inherent nature."? Why do they not agree? Answer: It is according to different meanings. Here, the Nyāyānusāra takes what is not ultimate and not associated, and not becoming indeterminate through origination; all conditioned indeterminate phenomena are called 'inherent nature.' The intention of the Vibhāṣā is to establish the name 'inherent nature' for those not subsumed under 'born of retribution' and so on; they do not contradict each other.