成唯識論述記 5.409

5.409

述曰：上界定力，惑成有覆。問：上界煩惱由定力故可名有覆？此識何為名為無記？此識相應四煩惱等雖無定力，以所依識行微細故，任運轉故，不障善故，遍三性故，亦無記攝，非如見道。欲界一切分別生惑，及修道麁能發惡行者，皆是不善。此微細言，《攝論》二本皆第一說。此中兩解：一云：前問及頌答。總問答心及心所法，今此解中以心性非染，舉相應染以顯心體，以心體細，顯此俱惑是有覆性，俱染障聖，唯惑覆心，名為有覆。心不自覆，但依相應亦障聖道，故名有覆。二云：或由解中唯解心所，准前問顯皆唯問答心所，不問未那，以俱染法說為不共無明等故，恐是不善故。唯問心所以顯心王亦有覆攝。

The Commentary states: Through the power of meditative concentration in the upper realms, defilements become obstructed. Question: The defilements of the upper realms may be called obstructed because of the power of meditative concentration; why is this consciousness called indeterminate? Although the four defilements and so forth associated with this consciousness lack the power of meditative concentration, because the consciousness on which they rely functions subtly, operates spontaneously, does not obstruct what is wholesome, and pervades the three moral natures, it is also subsumed under the indeterminate, unlike in the path of seeing. All conceptually arisen defilements of the desire realm, as well as coarse ones of the path of cultivation capable of producing bad karma, are unwholesome. This term "subtle" is explained in the first chapter in both recensions of the Mahāyānasaṃgraha. There are two explanations here: First: The preceding question and the verse reply jointly questioned and answered about both mind and mental factors. Here in this explanation, since the nature of the mind is not defiled, the associated defilements are cited to demonstrate the substance of the mind; because the substance of the mind is subtle, it shows that the defilements associated with it are of an obstructed nature. Being jointly defiled, they obstruct the noble ones; only the defilements obstruct the mind, so it is called obstructed. The mind does not obstruct itself, but based on association it also obstructs the noble path, and so it is called obstructed. Second: Or, because the explanation only explains the mental factors, following the preceding question, it shows that the question and answer concerned only the mental factors and did not ask about the manas; because the co-arising defilements are spoken of as unshared ignorance and so forth, it was feared that they might be unwholesome. Thus it only asks about the mental factors to demonstrate that the cittarāja is also subsumed under the obstructed.