俱舍論頌疏論本 1.98

1.98

釋曰：亂心無心等者，明無表位。亂心者，此善無表、餘惡無記心，名為亂心，亂善無表故。善心名不亂心，同善性故。此惡無表、餘善無記心，名亂心，亂惡無表故。惡心名不亂心，同惡性故。故善、惡心通亂、不亂，無記心唯名亂，無無記無表故。故論云：「亂心者，謂此餘心。」無心者，謂無想定、滅盡定。等言顯示不亂有心。謂亂心等，等取不亂心。無心等，等取有心。亂、不亂心，散位一對。無心、有心，定位一對。故頌等字義通兩處。

The commentary states: 'In a distracted mind, in a mindless state, and so forth' clarifies the states of the unmanifest. As for 'distracted mind': in relation to this wholesome unmanifest, other unwholesome and indeterminate minds are called 'distracted minds', because they are distracted from the wholesome unmanifest. A wholesome mind is called an 'undistracted mind' because it shares the same wholesome nature. In relation to this unwholesome unmanifest, other wholesome and indeterminate minds are called 'distracted minds', because they are distracted from the unwholesome unmanifest. An unwholesome mind is called an 'undistracted mind' because it shares the same unwholesome nature. Therefore wholesome and unwholesome minds are common to both distracted and undistracted, while an indeterminate mind is solely called distracted, because there is no indeterminate unmanifest. Therefore the treatise says: 'A distracted mind means a mind other than this.' 'In a mindless state' refers to the state of non-conceptual concentration (asaṃjñi-samāpatti) and the concentration of cessation (nirodha-samāpatti). The word 'and so forth' shows the undistracted mind and the mindful [state]. That is, 'distracted mind, and so forth' takes in the undistracted mind by 'and so forth'; 'mindless state, and so forth' takes in the mindful state by 'and so forth'. Distracted and undistracted minds form one pair in the distracted state; mindless and mindful states form one pair in the meditative state. Therefore the word 'and so forth' in the verse applies its meaning to both places.