成唯識論述記 5.904

5.904

述曰：《雜集》第四卷初。此非《集論》，是《雜集》文。欲界煩惱任運起者，能發惡行是不善，所餘不發惡行是無記。身、邊二見及此相應，即修道不發惡行之惑。五十八云，俱生薩迦耶見唯無記等，身、邊二見唯不發業，與三受俱，非憂是苦，餘三通二性。此五識中如何相狀？今以義准，依《緣起經》。欲界繫貪，信所伏故，有覆無記。即在意識有覆心，後引生五識貪、癡二種，可有此性。如率爾等五心中，意是染淨者，意識爾時但起有覆，不可等流五識乃是不善、無覆攝。又非有覆意識不引五識生故，故知五識定有有覆。以此為正，應理稍通。

The Commentary states: This is at the beginning of the fourth fascicle of the Samuccaya-samuccaya. This is not the text of the Samuccaya, but of the Samuccaya-samuccaya. Spontaneously arising afflictions of the desire realm that are capable of initiating bad actions are unwholesome; the remainder that do not initiate bad actions are indeterminate. The two views of self and extreme and what is associated with them are precisely the afflictions of the path of cultivation that do not initiate bad actions. [Fascicle] fifty-eight says that innate satkāyadṛṣṭi is exclusively indeterminate, and so forth: the two views of self and extreme exclusively do not initiate karma, and are coexistent with the three feelings; they are not grief, but pain, and the other three extend to two natures. What is their status in the five consciousnesses? Now inferring by principle, relying on the Pratītyasamutpāda-sūtra: greed bound to the desire realm, being subdued by faith, is obstructed indeterminate. That is, after an obstructed mind in the mental consciousness induces the two kinds, greed and delusion, of the five consciousnesses, they may possess this nature. Just as among the five minds such as the perceptual mind, when the mind is defiled or purified, the mental consciousness at that time only gives rise to what is obstructed; it is impossible for the outflowing five consciousnesses to be unwholesome or unobstructed. Furthermore, it is not the case that an obstructed mental consciousness does not induce the five consciousnesses to arise; therefore we know that the five consciousnesses definitely have obstructed [indeterminate states]. Taking this as correct conforms well to reason.