瑜伽論記 5.102

5.102

依四處所者，一、自身利等四種白法；二、怨；三、中；四、親。四白品者，謂利譽稱樂。四黑品者，衰毀譏苦。一、於己利等生欲尋思希獲不失故；二、於怨中品生恚尋思乃至欲令彼命斷故；三、於親友品生害尋思但損惱故，婆須蜜論第二卷，利衰二種，若依有情以十七界十一處五蘊為性，除聲疎不成質故。若於非情以四界四處一蘊為體，如前除聲。依鞞婆沙十八界十二處五蘊為體。依非情六處為體，五塵及四相故。依經部師俱舍論說：衰無別體，失物名衰故。今約能失者辨衰故，以十八界為體，翻衰明利亦十八界為性，稱毀譽譏，婆須蜜論體皆是聲，薩婆多名句文身。今合以聲名句文為體，苦樂二種，體即是受，如佛地論雖辨其相而不出體。

"Depending on four bases": first, the four white dharmas such as gain for oneself; second, enemies; third, neutral [persons]; fourth, relatives. The four white factors are gain, praise, fame, and pleasure. The four black factors are loss, dispraise, blame, and pain. First, with respect to gain and so forth for oneself, one gives rise to thoughts of sensual desire, wishing to obtain and not to lose them. Second, with respect to enemies and neutral persons, one gives rise to thoughts of ill will, even up to wishing to end their lives. Third, with respect to relatives and friends, one gives rise to thoughts of harming, merely intending to damage and afflict them. In the second fascicle of Vasumitra's treatise: Regarding both gain and loss, if based on sentient beings, they have the seventeen realms, eleven sense-bases, and five aggregates as their nature, because sound is excluded as it is diffuse and does not constitute substantial matter. If regarding non-sentient things, they have four realms, four sense-bases, and one aggregate as their substance, sound being excluded as before. According to the Vibhāṣā, they have the eighteen realms, twelve sense-bases, and five aggregates as their substance. Based on non-sentient things, they have six sense-bases as their substance, due to the five sense-objects and the four characteristics. According to the Sautrāntika master[s] and the Abhidharmakośa: Loss has no separate substance, because losing an object is called loss. Now, explaining loss in terms of the one who is able to lose, it has the eighteen realms as its substance; turning loss around to explain gain, it likewise has the eighteen realms as its nature. Praise, dispraise, fame, and blame: in Vasumitra's treatise their substances are all sound, while the Sarvāstivādins take them to be name-, phrase-, and syllable-groups. Now, combining them, they take sound, names, phrases, and syllables as their substance. Pain and pleasure: their substance is sensation itself; just as the Buddhabhūmi-śāstra, though explaining their characteristics, does not explicitly state their substance.