俱舍論疏 4.174

4.174

論「具五支言至故無有過」，經部答也。《正理論》云「若爾麁、細性相違故，不應尋、伺一心俱生。雖一心中二體可得，用增時別，故不相違。如水與酢等分和合，體雖平等，而用有增。麁心品中尋用增故，伺用被損有而難覺。細心品中伺用增故，尋用被損有而難覺。若謂酢用一切時增故非喻者，此言非理，我不定說以酢喻尋、伺喻於水，但有用增者即說如酢故。若心品中尋、伺二法隨用增者，即說如酢，微便喻水。由是尋、伺雖心中體俱可得，用時別故，而無一心即麁即細。如貪癡性雖竝現行，而得說心為有貪行。隨何心品有法用增，由此為門總標心品。」

On the Śāstra's [words], "The statement 'fully endowed with five limbs' […] therefore there is no fault": the Sautrāntikas reply. The *Nyāyānusāra* says: "If so, because the natures of grossness and subtlety are mutually contradictory, investigation and examination should not arise together in a single mind. Although the two entities can be found within a single mind, the times when their activities are predominant are distinct, so there is no contradiction. Just as when water and vinegar are combined in equal parts, their entities are equal, yet their activities show predominance: in a gross state of mind, because the activity of investigation is predominant, the activity of examination is suppressed, existing yet difficult to perceive; in a subtle state of mind, because the activity of examination is predominant, the activity of investigation is suppressed, existing yet difficult to perceive. If it is claimed that this is not an apt analogy because the activity of vinegar is predominant at all times, this claim is unreasonable; I do not definitively state that vinegar is an analogy for investigation and water for examination, but only say that whichever activity is predominant is like vinegar. If within a mental state, between the two dharmas of investigation and examination, whichever has predominant activity is said to be like vinegar, while the weaker one is likened to water. Therefore, although the entities of investigation and examination can both be found within the mind, because the times of their activity differ, a single mind is not simultaneously gross and subtle. Just as although the natures of greed and delusion both operate simultaneously, one may still speak of the mind as behaving with greed. Whichever dharma has predominant activity in a given mental state serves as the doorway by which to designate that mental state as a whole."