瑜伽論記 5.248

5.248

正教中，不可記法尋求記別者，如俱舍等云：於十四不可記法，尋求記別，謂為可記或安立記者，初記自體後記差別，初總記有後曲別示。如執一切樂受，皆貪所隨眠等者，依增隨眠雖別如是，非三隨眠互不隨增，故執唯爾名違法相。又離漏三受非三所增，若執皆增便違法相，或於有相法中無差別，相立者差別等者，景云：有為名有相法，有為齊四故名無差別，而強安立一分有四相，一分無四相差別之義。有差別相，立無差別者，有為無為其性差別立無差別，下指事云：如於有為無差別相，於無為中亦建立者，如彼有為有生住滅無差別相，於無為中亦復建立。言於無為法無差別相，於有為法復立者，於無為中無生住滅，於有為中亦復建立。

Regarding "seeking answers on unanswerable dharmas" in the correct teaching: as stated in works such as the Abhidharmakośa, seeking answers to the fourteen unanswerable questions, regarding them as answerable, or establishing answers for them—first answering their intrinsic essence and then answering their distinctions, or first answering generally that they exist and then elaborately indicating distinctions. Regarding "such as grasping that all pleasant feelings are underlain by the latency of greed, and so forth": although there are such distinctions according to the increase of latencies, it is not the case that the three latencies do not mutually follow and increase; hence, grasping that it is exclusively thus violates the characteristics of dharmas. Furthermore, the three feelings free from taints are not increased by the three [latencies]; if one grasps that all are increased, one violates the characteristics of dharmas. Regarding "or, establishing distinctions among dharmas with characteristics where there is no distinction, and so forth": Jing says: conditioned dharmas are called "dharmas with characteristics"; because all conditioned dharmas share the four [characteristics], they are called "without distinction," yet one forcibly establishes the distinction that one part has the four characteristics and another part does not have the four characteristics. "Establishing no distinction where there are distinct characteristics": conditioned and unconditioned dharmas are distinct in nature, yet one establishes them as having no distinction. Pointing to the matter below, it says: "Just as one also establishes in the unconditioned that which is without distinct characteristics in the conditioned": just as conditioned dharmas have the undistinguished characteristics of arising, abiding, and cessation, one also establishes these within the unconditioned. When it says "establishing in conditioned dharmas that which is without distinct characteristics in unconditioned dharmas": in the unconditioned there is no arising, abiding, or cessation, yet one also establishes this within the conditioned.