成唯識論述記 5.358

5.358

述曰：若於事中獨生疑者，此是苦事，此非苦事。不迷理生疑者，此非煩惱。如疑於杌為人？非人？是異熟生無記心攝，非染污心。若是染心必有邪欲，故此心中無邪勝解，勝解非是遍行法故。問：耽染名貪，理事俱貪；猶豫名疑，理事俱疑。答：此不然。疑行猛利於事名疑，貪行相通境該理事。問：於理生猶豫，事中即決定。於事生猶豫，理中決定耶？答：理是事之理，疑理事必定。問：亦可事是理之事，疑事理必定。答：事可現知，理難曉。若於理疑，事必印，非迷於事理可知故。迷事時理不印，如迷人時必迷法，自有述法不迷人。不可以迷人必迷法，便令迷法定迷人。《瑜伽》五十八等，說疑於五事，謂他世等者；此約事於理疑，非但迷世，緣他事時亦迷彼理，非不迷彼理，但迷他世事。若此迷時，一心於現事必生印可故。

The Commentary states: If one gives rise to doubt solely toward a matter—'Is this a matter of suffering, or is this not a matter of suffering?'—without giving rise to doubt through delusion regarding the principle, this is not an affliction. For example, doubting whether a tree stump is a person or not a person is subsumed under the morally neutral mind born of ripening, not a defiled mind. If it is a defiled mind, it must have evil desire, so in this mind there is no evil resolve, because resolve is not a universal factor. Question: Indulgence and attachment is called greed, and greed applies to both matter and principle; hesitation is called doubt, and does doubt apply to both matter and principle? Answer: This is not so. The mode of activity of doubt is sharp and forceful, so toward matters it is called doubt; the mode of activity of greed is general, its object encompassing both matter and principle. Question: If hesitation arises toward the principle, there is determination in the matter; if hesitation arises toward the matter, is there determination in the principle? Answer: Principle is the principle of matter; doubting the principle, the matter is definite. Question: Could it also be that matter is the matter of principle, so that doubting matter, the principle is definite? Answer: Matter can be known presently, but principle is difficult to comprehend. If one doubts the principle, the matter is definitely ascertained, for one cannot know the principle while being deluded about the matter. When deluded about the matter, the principle is not ascertained: just as when one is deluded about a person one is inevitably deluded about the Dharma, though there are cases where one understands the Dharma without being deluded about the person. One cannot, because being deluded about a person inevitably means being deluded about the Dharma, cause being deluded about the Dharma to definitely mean being deluded about a person. When the Yogācārabhūmi (fascicle 58, etc.) speaks of doubting five matters—namely, other worlds and so forth—this refers to doubting the principle with respect to the matter; it is not merely being deluded about the world, for when taking other matters as an object, one is also deluded about their principle. It is not that one is not deluded about their principle, but that one is merely deluded about the matters of other worlds. When one is thus deluded, a single mind must generate approval toward present matters.