成唯識論了義燈 5.15

5.15

《論》：是異熟生攝者，且如異熟生心，乃至變化。大小乘別，小乘四心，定唯無記。然變化心通欲、色界，威儀心寬，餘三不攝。並入威儀，唯單非雙。問：受戒等發起威儀，豈非是善？答：彼宗意云：欲得受戒，此心是善。起禮拜等，即是無記。然立戒體，不依發起身、語業思，依色、聲立。大乘變化唯四靜慮，通善、無記及漏、無漏，餘三通性漏、無漏，如前已明。然得合起如行道路歌舞拍鼓，或前後心發俱時亦得，或業果心不能俱發。若非業果及善惡，能四心義說，非多心並。《大論》云：此世俗有，故云無記者，據別說故。

The Śāstra: "It is subsumed under that produced from maturation": as for a mind produced from maturation, down to transformation [minds]: there is a distinction between Mahāyāna and Hīnayāna. In Hīnayāna, the four minds are definitively only indeterminate (avyākṛta). However, the transformation mind is common to the desire and form realms; the mind of deportment is broad, and what the other three do not subsume all falls under deportment; it is only single, never double. Question: When one receives the precepts and so forth, which gives rise to deportment, is this not wholesome? Answer: That school's intention says: The wish to obtain the precepts—this mind is wholesome. Arising to prostrate and so forth is simply indeterminate. However, their establishment of the precept essence is not based on volition that initiates bodily and vocal karma, but is established on form and sound. In Mahāyāna, the transformation [mind] belongs only to the four dhyānas, common to wholesome and indeterminate, and to defiled and undefiled; the other three are common in nature to defiled and undefiled, as explained previously. However, they can arise combined, as when walking on a road while singing, dancing, and beating a drum; or minds occurring before and after can also arise concurrently, or a mind of karmic fruition cannot arise concurrently. If they are not karmic fruition and wholesome or unwholesome, they can be described by way of the four minds; it does not mean multiple minds exist side by side. The Mahāprajñāpāramitāśāstra states: "These exist conventionally; therefore they are called indeterminate"—this is based on a specific explanation.