俱舍論疏 3.128

3.128

論「憂根唯通至無記性」，釋餘十四根，如文可解。憂根唯通善、不善性不通無記者，《婆沙》一百四十四釋憂非無記云「憂根且非有覆無記，由與欲界有身見、邊執見不相應故。所以者何？行相異故。彼二見歡行相轉、憂根戚行相轉，互相違法不相應故。憂根亦非無覆無記，非威儀、工巧處、異熟生所攝故。問：何故憂根非威儀路所攝？答：憂根分別轉，威儀路無分別轉。若威儀路有憂根者，設有分別我今應作如是威儀如佛世尊、或如馬勝，即分別時便應已住如是威儀。然威儀路無此分別，故威儀路無有憂根。問，何故憂根非工巧處？答：憂根分別轉，工巧處無分別轉。若工巧處有憂根者，設有分別我今應作如是工巧如佛世尊、或如妙業天子，即分別時已應成辨如是工巧。然工巧處無此分別，故工巧處無有憂根。問：何故憂根非異熟生？答：憂根分別轉，異熟生無分別轉。若異熟生有憂根者，設有分別我今應受如是異熟如佛世尊、或如轉輪聖王，即分別時便應現受如是異熟。然異熟生無此分別，故異熟生無有憂根。」廣如彼釋。問：何故受通三性，念、定、慧不通三性？答：受全中建立二十二根故，所以說四受通三性；念、定、慧唯善入二十二根故，所以不通三性，如建立二十二根中說。

The commentary states: "The faculty of grief is only [...] neutral nature." This explains the remaining fourteen faculties; it is understandable from the text. Regarding how the faculty of grief is only wholesome or unwholesome and not neutral: the *Vibhāṣā*, fascicle 144, explaining that grief is not neutral, says: "First, the faculty of grief is not defiled-neutral, because it is not associated with the view of selfhood or the view of grasping extremes in the desire realm. Why is this? Because their mental modes are different: those two views operate with an elated mental mode, while the faculty of grief operates with a sorrowful mental mode; mutually contradictory phenomena do not associate. The faculty of grief is also not undefiled-neutral, because it is not subsumed under deportment, the crafts, or that arisen from maturation. Question: Why is the faculty of grief not subsumed under deportment? Answer: Grief operates with conceptual discrimination, whereas deportment operates without conceptual discrimination. If deportment had the faculty of grief, supposing one had the thought, 'I should now assume such deportment like the Buddha, the World-Honoured One, or like Aśvajit,' right at the time of conceptual discrimination one would already be established in such deportment. However, deportment has no such conceptual discrimination; therefore deportment does not have the faculty of grief. Question: Why is the faculty of grief not [subsumed under] the crafts? Answer: Grief operates with conceptual discrimination, whereas the crafts operate without conceptual discrimination. If the crafts had the faculty of grief, supposing one had the thought, 'I should now produce such craftsmanship like the Buddha, the World-Honoured One, or like the deity Sudharman,' right at the time of conceptual discrimination such craftsmanship would already be accomplished. However, the crafts have no such conceptual discrimination; therefore the crafts do not have the faculty of grief. Question: Why is the faculty of grief not arisen from maturation? Answer: Grief operates with conceptual discrimination, whereas that arisen from maturation operates without conceptual discrimination. If that arisen from maturation had the faculty of grief, supposing one had the thought, 'I should now experience such maturation like the Buddha, the World-Honoured One, or like a wheel-turning monarch,' right at the time of conceptual discrimination one would immediately experience such maturation. However, that arisen from maturation has no such conceptual discrimination; therefore that arisen from maturation does not have the faculty of grief." This is as fully explained there. Question: Why do feelings extend through all three moral natures, while mindfulness, concentration, and wisdom do not extend through all three moral natures? Answer: Because within feeling as a totality the twenty-two faculties are established, it is therefore said that the four feelings extend through all three moral natures; because mindfulness, concentration, and wisdom enter the twenty-two faculties only as wholesome, they therefore do not extend through all three moral natures, as explained in [the section on] establishing the twenty-two faculties.