成唯識論述記 6.416

6.416

述曰：此第二解。淨法是解順於正理，故雖翻染有不慢等多名，總即與此十一同體，以解理通，相通融故，可少攝多法同體也。迷情隔於物理，事體既局，隨染增相故分多種，故染望淨不應令齊。又染順情，令知厭惡，故須廣說。善法多說，恐起難修之心，故略不說。何故染法，六十四及〈攝事分〉八十九中有眾多法，何故此中但言二十？答：以用增勝遍染故，說但有二十，謂忿等十法及無慚、無愧，增勝猛利故說之也。下之八法，或復十法，遍染心故所以說之。餘法或非增猛，或不遍染，故此不說，此如下隨煩惱中說。問：何故所治唯在欲，能治通上界，如瞋、忿等？或所治通三界，能治唯上二，如輕安治惛沈？何故所治染法唯在意識，能治善法即通六識，如害翻為不害是？或有所治通六，能治唯在意，如惛沈翻作輕安？答：性相相當，辨能、所治，不以通識及通界故，說能、所治。

The Commentary states: This is the second explanation. Wholesome factors are understanding that conforms to the correct principle; therefore, although they invert defilements and have many names such as non-pride, fundamentally they share the same essence with these eleven. Because understanding of the principle is pervasive and their marks interpenetrate, a few can subsume many factors of identical essence. Deluded passions obstruct the principle of things, and their concrete essence is restricted; according to the prominent marks of the defilements, they are divided into multiple kinds. Therefore, comparing defilement to purity, one should not demand that they be equal. Furthermore, defilement conforms to passions; in order to cause one to know and revile it, it must be explained broadly. If wholesome factors were explained in large numbers, it is feared that a mind finding them difficult to cultivate would arise, so they are briefly omitted. Why is it that defiled factors in fascicle 64 and the "Vastu-saṃgrahaṇī" of fascicle 89 have numerous factors, yet here only twenty are mentioned? Answer: Because their function is prominent and they pervade defilement, only twenty are mentioned: that is, the ten factors such as anger, as well as non-shame and non-embarrassment, are stated because they are prominently fierce and sharp. The eight factors below, or additionally ten factors, are stated because they pervade defiled minds. Other factors are either not prominently fierce or do not pervade defilement, and thus are not stated here; this will be explained below under the secondary afflictions. Question: Why is it that what is remedied is only in the desire realm, while the remedy extends to the higher realms, as with hatred, anger, and so forth? Or what is remedied extends across the three realms, while the remedy is only in the two higher realms, as when pliancy remedies torpor? Why is it that the defiled factor to be remedied is only in the mental consciousness, while the wholesome factor that remedies it extends to the six consciousnesses, as when harm is inverted into non-harm? Or some to be remedied extend to the six, while the remedy is only in the mental consciousness, as when torpor is inverted into pliancy? Answer: The remedy and what is remedied are distinguished by the correspondence of their nature and marks, not by whether they pervade consciousnesses or pervade realms.