俱舍論疏 19.210

19.210

「論曰至故頌不說」，謂欲界一切五部所斷貪、嗔，五部一切不善癡，不善根攝，故經說為三不善根。唯不善、煩惱、為不善法根，立不善根。餘則不爾，所餘煩惱非不善根。義准已成，故頌不說。《正理》四十九云「豈不一切已生惡法皆為後因，非唯三種（問也）。無越三理，以不善根翻對善根而建立故。何緣不建立不慢等善根？佛於法中知而建立。有餘師說：五識身中無惡慢等可翻對故。」解云：三善根通五識，翻十煩惱。煩惱中貪、嗔、癡三通六識。五見、疑、慢不通六識，故不立根。此解略而義盡。更有五義，同《婆沙》一百一十二廢立云「此三具足五義，故立為根。一通五部；二遍六識；三是隨眠性；四能起麁惡身、語業；五作斷善根牢強加行，是故猶立為不善根。通五部，遮見、疑。遍六識，又遮慢。隨眠性，遮纏、垢等。能發麁惡身、語業，作斷善根牢強加行者，示現根義。」又隨所應總遮諸法，恐煩不述。

"The Śāstra says: ... therefore the verse does not state it." That is to say, all attachment and hostility abandoned by the five classes in the desire realm, and all unwholesome delusion across the five classes, are subsumed under the unwholesome roots; hence the sūtra teaches them as the three unwholesome roots. Only defilements that are unwholesome and act as roots for unwholesome phenomena are established as unwholesome roots. The others are not so; the remaining defilements are not unwholesome roots. Since this meaning is implicitly established, the stanza does not mention it. Fascicle forty-nine of the *Nyāyānusāra* says: "Are not all unwholesome phenomena that have already arisen causes for subsequent ones, and not merely three? (A question.) There is no rationale to exceed three, because the unwholesome roots are established in direct opposition to the wholesome roots. For what reason are non-pride and the like not established as wholesome roots? The Buddha established them having known them in the Dharma. Other masters say: In the five sensory consciousnesses there is no unwholesome pride or the like to be opposed." The explanation is: the three wholesome roots pervade the five consciousnesses, opposing the ten defilements. Among defilements, attachment, hostility, and delusion pervade the six consciousnesses. The five views, doubt, and pride do not pervade the six consciousnesses, and therefore are not established as roots. This explanation is concise yet comprehensive in meaning. There are five further criteria, identical with the establishment and exclusion in *Vibhāṣā* fascicle 112, which says: "These three possess five criteria, and are therefore established as roots: first, pervading the five classes; second, pervading the six consciousnesses; third, having the nature of latent defilements; fourth, being able to initiate coarse unwholesome bodily and vocal karma; fifth, serving as firm preparatory effort in severing the wholesome roots. Therefore they are established as unwholesome roots. 'Pervading the five classes' excludes views and doubt. 'Pervading the six consciousnesses' also excludes pride. 'Having the nature of latent defilements' excludes wrappings (paryavasthāna), stains (mala), etc. 'Being able to initiate coarse unwholesome bodily and vocal karma' and 'serving as firm preparatory effort in severing the wholesome roots' demonstrate the meaning of a root." Furthermore, as appropriate, they comprehensively exclude various phenomena, but for fear of prolixity, they are not elaborated here.