成唯識論演祕 4.722

4.722

按彼第四云：一、自性無記，謂八色界處意相應品、命根、眾同分、名、句、文身也。二、相屬無記，謂懷非穢淨心所有名等，名等所攝受心及心所。三、隨逐無記，謂彼戲論習氣。四、發起無記，謂彼所攝諸心、心所發身業、語業。五、第一義無記，謂虛空、非擇滅。六、生得無記，謂諸不善有漏善異熟。七、方便無記，謂非染善心者所有威儀路、工巧處。八、現前供養無記，謂如有一想對歸依隨一天眾遠離殺害意、邪惡見，而建立祠廟興供養業，令無量眾於如是處不生長福、非福。九、饒益無記，謂如有一於自僕使妻子等所，以非穢淨心而行惠施。十、受用無記，謂如有一以無間擇無染污心受用資具。十一、引攝無記，謂如有一於工巧處由串習故，於當來世復引如是相身，由此身故，習工巧處速疾究竟。十二、對治無記，謂如有一為治疾病得安樂故，以簡擇心，好服醫藥。十三、寂靜無記，謂色、無色界諸煩惱等，由奢摩他所藏伏故。十四、等流無記，謂變化相應共有等法名俱生品，此心、心法謂嬉戲故發起變化是無記性，若為利樂有情當知是善。

According to its fourth fascicle, it states: 1. Indeterminate by intrinsic nature, referring to the eight form-realm āyatanas, the category of mind-associated factors, the life faculty, nikāyasabhāga, and nāma-, pada-, and vyañjanakāyas. 2. Indeterminate by association, referring to names and the like possessed by a mind that harbors neither defilement nor purity, as well as the mind and mental factors subsumed by those names and so forth. 3. Indeterminate by sequence, referring to the latent impressions of that prapañca. 4. Indeterminate by origination, referring to the bodily and vocal actions initiated by the minds and mental factors subsumed under them. 5. Indeterminate in the ultimate sense, referring to space (ākāśa) and non-analytical cessation (apratisaṃkhyā-nirodha). 6. Indeterminate by birth, referring to the karmic maturations of all unwholesome and wholesome sāsrava dharmas. 7. Indeterminate by expedient means, referring to all bodily comportments and craft skills of one whose mind is neither defiled nor wholesome. 8. Indeterminate by present offering, as when someone, oriented towards taking refuge in a certain deity, is free from the intention to kill and from evil wrong views, yet builds shrines and initiates acts of offering, causing immeasurable multitudes in such a place neither to generate merit nor demerit. 9. Indeterminate by beneficence, as when someone, in relation to their own servants, wife, children, and so forth, practices giving with a mind that is neither defiled nor pure. 10. Indeterminate by consumption, as when someone consumes material requisites with an uncritical and undefiled mind. 11. Indeterminate by inducement, as when someone, through repeated practice in crafts, further induces such a body in a future lifetime, by means of which they quickly perfect their study of crafts. 12. Indeterminate by counteractive remedy, as when someone, in order to cure illness and obtain comfort, takes medicine appropriately with a discerning mind. 13. Indeterminate by quiescence, referring to the afflictions of the form and formless realms being hidden and suppressed by śamatha. 14. Indeterminate by natural outflow, referring to the co-arising category of phenomena associated and shared with transformation; when such minds and mental dharmas initiate transformations for playfulness, they are indeterminate by nature, but if for the benefit and happiness of sentient beings, one should know that they are wholesome.