大乘義章 2.34

2.34

次就善惡無記三性分別其相。如《雜心》說，十四行中，二善五三，餘悉無記。言二善者，謂無想定及滅盡定。言五三者，四相及得皆通三性，若在善中即名善，在不善中即名不善，無記亦然。問曰：此五在三性中，即隨彼法名為善惡無記法者，此之五種亦在色心二種法中，何不隨法說為色心，而名非色非心法乎？釋言：三聚通於三性，故隨所在即名善、惡、無記之法。三聚相望，不得相通，是故雖在色心法中，而非色心。餘之七種，一向無記（此二門竟）。

Next is to differentiate their characteristics according to the three natures of wholesome, unwholesome, and indeterminate. As the Saṃyuktābhidharmahṛdaya says, among the fourteen conditioned factors, two are wholesome, five are of all three [natures], and the rest are all indeterminate. 'Two are wholesome' refers to the absorption without ideation and the absorption of cessation. 'Five are of all three' refers to the four characteristics and acquisition, which all pertain to the three natures: if alongside wholesome [dharmas], they are termed wholesome; if alongside unwholesome, they are termed unwholesome; indeterminate is likewise so. Question: If these five within the three natures are named wholesome, unwholesome, or indeterminate dharmas according to those dharmas, these five kinds are also present within the two kinds of dharmas—matter and mind; why are they not spoken of as matter or mind according to the dharmas, but instead named dharmas that are neither matter nor mind? Explanation: The three aggregates [of wholesomeness, unwholesomeness, and indeterminacy] extend across the three natures; therefore, according to where they reside, they are immediately named wholesome, unwholesome, or indeterminate dharmas. Looking across the three aggregates [of matter, mind, and unassociated factors], they cannot interpenetrate; therefore, although they are present within material and mental dharmas, they are not matter or mind. The remaining seven kinds are definitively indeterminate (this concludes the second section).