成唯識論述記 3.489

3.489

述曰：此最初問。法有四種，何法所攝？大乘亦有自性善等，如本釋中此三種性，或各分二，一世俗；二勝義。有為善法，名世俗善，招世、出世可愛果故，麁重、生滅、非安隱故。無為善法，名勝義善，最極寂靜，性安隱故。諸極惡法，名世俗不善，能招麁顯非愛果故。諸有漏法，名勝義不善，自性麁重，不安隱故。有為無記法，名世俗無記，不能招愛，非愛果故；自性麁重，濫不善故。虛空、非擇滅，名勝義無記，不招二果，無所濫故。

The Commentary states: This is the initial question: among the four kinds of phenomena, by which phenomenon is [this consciousness] subsumed? The Mahāyāna also has innate wholesome [phenomena] and so forth, as explained in the primary commentary. These three kinds of nature may each be divided into two. First, conventional; second, ultimate. Conditioned wholesome phenomena are termed conventional wholesome, because they bring about desirable mundane and supramundane fruits, and because they are heavy-cum-turbid, subject to arising and ceasing, and not secure. Unconditioned wholesome phenomena are termed ultimate wholesome, because they are supremely quiescent and secure in nature. All extremely unwholesome phenomena are termed conventional unwholesome, because they bring about coarse, manifest, undesirable fruits. All defiled phenomena are termed ultimate unwholesome, because by nature they are heavy-cum-turbid and insecure. Conditioned indeterminate phenomena are termed conventional indeterminate, because they cannot bring about desirable or undesirable fruits, and because by nature they are heavy-cum-turbid, mingling with the unwholesome. Space and cessation without analysis are termed ultimate indeterminate, because they do not bring about the two [kinds of] fruits and have nothing to mingle with.