大乘義章 2.30

2.30

次辨寬狹。依如《毘曇》，約就四義以辨寬狹：一善、二惡、三穢污無記、四白淨無記。戒定慧等名之為善。殺盜婬等說之為惡。欲界地中身邊兩見，及上二界一切煩惱名穢污，亦名隱沒。報生威儀工巧變化，名曰白淨。就彼四十七心法中，心王及與十通大地、覺觀及眠，統通四十四，最以為寬。依如《毘曇》，悔通善惡白淨無記，不通穢污，次以為狹。以何義故不通穢污？彼論說悔唯在欲界。是欲界故，上界一切穢污中無。又欲界中緣事而起、不緣理生，以彼事中得失可知，是以生悔；理幽難覺，故不生悔。良以悔心不緣理，故欲界身見邊見中無，是故悔數一向不通穢污無記。《毘婆沙》說，悔唯有二，謂善、不善，不通無記，以揵利故。大煩惱中，不信、懈怠、無明、掉、放逸。小煩惱中，諂、誑及高，餘數中睡，十使之中貪、慢及疑。此之十二，唯在不善穢污無記，次以為狹。於中不信、懈怠、無明、睡、掉、放逸，此之六種，若與欲界身邊二見及上二界煩惱俱者，是其穢污，餘是不善。諂、誑及高，貪、慢及疑，此之六種在欲界者斯名不善，在上二界齊是穢污。小煩惱中，忿、恨、慳、嫉、惱、覆及害，不善地中，無慚、無愧，十使中瞋。此之十種，唯在不善，最以為狹。成實法中，唯說善、惡、無記三性。於彼論中，十種通數統通三性。若復通論，定慧兩數亦通三性。無貪、瞋、癡，慚，愧，猗，捨及不放逸，一向是善。識、想及受，一向無記。餘皆不善。寬狹如是（此三門竟）。

Next is the clarification of scope (broad and narrow). According to the Abhidharma, scope is determined with reference to four categories: first, wholesome; second, unwholesome; third, defiled indeterminate; and fourth, pure indeterminate. Morality, concentration, wisdom, and so forth are called wholesome. Killing, stealing, sexual misconduct, and so forth are described as unwholesome. The two views of identity and extreme in the desire realm, as well as all afflictions in the two higher realms, are called defiled, and also called obscured. Retribution-born, comportment, craftsmanship, and transformation are called pure [indeterminate]. Among those forty-seven mental dharmas, the primary mind together with the ten mahābhūmikas, investigation, examination, and sleep pervade all four [categories], being forty-four in total, and are the broadest. According to the Abhidharma, regret extends through the wholesome, unwholesome, and pure indeterminate, but does not extend to the defiled; it is the next narrower. For what reason does it not extend to the defiled? That treatise explains that regret exists only in the desire realm. Because it is of the desire realm, it is absent from all defilements of the higher realms. Furthermore, in the desire realm it arises conditioned by concrete matters and does not arise conditioned by ultimate principle. Because gain and loss can be known in those concrete matters, regret therefore arises; principle is subtle and difficult to perceive, so it does not give rise to regret. Precisely because the mind of regret is not conditioned by principle, it is absent from the view of identity and view of extremes in the desire realm; hence the caitta of regret is entirely absent from the defiled indeterminate. The *Vibhāṣā* states that regret has only two kinds, namely wholesome and unwholesome, and does not extend to the indeterminate, because it is sharp and keen. Among the great afflictions: lack of faith, indolence, ignorance, restlessness, and heedlessness; among the minor afflictions: deceit, pretension, and haughtiness; among the remaining caittas: torpor; and among the ten fetters: greed, conceit, and doubt—these twelve exist only in the unwholesome and the defiled indeterminate, being the next narrower. Among these, the six kinds—lack of faith, indolence, ignorance, torpor, restlessness, and heedlessness—are defiled if they are concomitant with the two views of identity and extreme of the desire realm or with the afflictions of the two higher realms, while the remainder are unwholesome. The six kinds—deceit, pretension, haughtiness, greed, conceit, and doubt—are designated unwholesome when in the desire realm, and are uniformly defiled in the two higher realms. Among the minor afflictions: wrath, resentment, stinginess, jealousy, malice, concealment, and harmfulness; in the unwholesome ground: shamelessness and lack of conscience; and among the ten fetters: hatred. These ten kinds exist only in the unwholesome, being the narrowest. In the doctrine of the *Tattvasiddhi*, only the three natures—wholesome, unwholesome, and indeterminate—are taught. In that treatise, the ten common caittas pervade all three natures. If discussed comprehensively, the two caittas of concentration and wisdom also pervade the three natures. Non-greed, non-hatred, non-delusion, shame, conscience, pliancy, equanimity, and non-heedlessness are uniformly wholesome. Consciousness, ideation, and sensation are uniformly indeterminate. The remainder are all unwholesome. Such is [the explanation of] scope (this concludes the third section).