俱舍論疏 4.121

4.121

論「謂此心品至貪煩惱等」，答也。謂不共心者，不與貪等煩惱相應名為不共。《婆沙》三十八有二說，云「第一師說：唯見所斷，不與貪等、忿等相應，自力而起，名為不共。以修所斷忿等相應，非自力起，不名不共。第二師云：通見、修斷。不與貪等本惑相應，皆名不共。忿等相應，非自力起，皆是不共。」准此論文，第二師釋不與隨眠相應起故名為不共。此中俱起，依前師說，唯是見道。問：此中所說不共無明，於何位起？答：若諸異生由勝解力，發起正見或起邪見，心勞倦時數數間起迷四諦理不共無明，謂緣四諦不欲、不忍、不了行相。准《正理論》釋頌「唯」字，即不共通二十一也。《正理》釋頌中「見俱唯二十」，云「頌唯言者，是簡別義。謂唯見俱，定有二十。表不共品中容有惡作等，謂若惡作是不善者，唯無明俱，非餘煩惱，貪、慢二種，欣行轉故。惡作愁慼行相轉故。嗔外門轉，行相麁故；惡作行細，內門轉故。疑非惡作俱，疑不決定，惡作決定，故不俱起。有身見等，欣行轉故，極猛利故，惡作不爾。然此惡作依善、惡行事處轉故，諸見不爾，故不相應。邪見一分雖慼行轉，而二因故，非惡作俱。言二因者，謂極猛利、理處轉故。是故惡作是不善者，唯無明俱。」詳其惡作具六義：一愁慼行，違情方起故。二內門轉，審察是非故。三行相細，諦思方起故。四決定故，解知方悔故。五不猛利，追戀心昧故。六但緣事，緣善、惡行故。邪見雖有四義，無二義故，非惡作俱。《正理》但云「或惡作俱有二十一」，即是不共無明，通修所斷，故知亦取後師義也。

The Śāstra says: "This mental state […] greed and other defilements." This is the answer. An unshared [mental state] means one that is not associated with greed or other defilements, hence it is called "unshared." In the thirty-eighth fascicle of the Vibhāṣā, there are two explanations. It states: "The first master says: It is abandoned only by seeing [the truths], is not associated with greed or the like, or anger or the like, and arises by its own strength; therefore it is called unshared. Because that which is associated with anger and the like abandoned by cultivation does not arise by its own strength, it is not called unshared. The second master says: It pertains to both what is abandoned by seeing and what is abandoned by cultivation. Whatever is not associated with basic afflictions like greed and the like is in all cases called unshared. When associated with anger and the like, though not arising by its own strength, they are all unshared." Following this textual passage, the second master explains that because it arises unassociated with the anusayas (dormant defilements), it is called unshared. As for arising co-presently here, according to the previous master's explanation, it is solely in the path of seeing. Question: In what state does the unshared ignorance spoken of here arise? Answer: When ordinary worldlings, through the force of resolute faith, generate right view or generate wrong view, and when their minds are tired and weary, there repeatedly arises in the intervals unshared ignorance that is confused about the principles of the four noble truths, namely, the modes of not desiring, not enduring, and not comprehending with respect to the four noble truths. According to the Nyāyānusāra's explanation of the word "only" in the verse, the unshared [mental state] actually has twenty-one [mental factors]. When explaining the verse's "associated with view, there are only twenty," the Nyāyānusāra states: "The word 'only' in the verse has a qualifying meaning. It means that solely when associated with view are there definitely twenty. This indicates that in the unshared category, regret and the like may possibly be present. That is, if regret is unwholesome, it is associated only with ignorance, not with the remaining defilements. For greed and pride operate with joyful modes, whereas regret operates with sorrowful modes. Hatred operates through an outward gate with coarse modes, while regret has subtle modes and operates through an inward gate. Doubt is not associated with regret: doubt is indecisive, while regret is decisive, so they do not arise together. The view of self-existence and the like operate with joyful modes and are extremely intense, whereas regret is not so. Furthermore, this regret operates with respect to the facts of wholesome and unwholesome actions, whereas the views do not, so they are not associated. Although a portion of wrong view operates with a sorrowful mode, it is not associated with regret due to two reasons. The two reasons are: it is extremely intense, and it operates with respect to principles. Therefore, when regret is unwholesome, it is associated only with ignorance." Examining its regret, it possesses six characteristics: first, a sorrowful mode, arising only contrary to one's inclinations; second, operating through an inward gate, scrutinizing right and wrong; third, having subtle modes, arising only after careful reflection; fourth, being decisive, repenting only upon comprehension; fifth, not being intense, having a dim mind of longing regret; sixth, taking only factual events as objects, taking wholesome and unwholesome deeds as objects. Although wrong view possesses four of these characteristics, because it lacks two, it is not associated with regret. The Nyāyānusāra merely states 'or when associated with regret there are twenty-one,' which is unshared ignorance extending to what is abandoned by cultivation; thus we know it also adopts the view of the latter master.