華嚴五十要問答 1.83

1.83

二略對諸門分別者：一對諸乘分別，此之心數唯在小乘，義通大乘。若入大乘，則於三乘前方便處方便教攝，體用相貌竝非一乘及三乘始別教名數，心數名義所以如下釋。二依三性分別，通大地數，通彼善不善無記等三性。善大地者，唯善性也。小大煩惱及以四使，通違理不善及無記。不善大地，唯不善。纏，違理不善。覺觀通三性，心王亦如是。三就惑分別者，通大地數，通彼一切使纏等惑。善大地，不通諸惑小大煩惱及四使等一向煩惱。無慚無愧，通煩惱非煩惱，由入業故。纏等三者，此則不定，在纏是煩惱，入數則通煩惱非煩惱，由數位通善惡故。又小乘唯煩惱。覺觀，通煩惱非煩惱，心王亦如是。四約諸識分別者，通大地數等通六識，覺觀唯意地。五假實分別者，唯實不通假，心王亦如是。餘義如論釋。此略明正所評義，以顯大乘心心法分齊，餘宗準可知。

Second, briefly differentiating in contrast with various rubrics: 1. Differentiation in contrast with the various vehicles: these mental factors are exclusively in the Hīnayāna, though their sense extends to the Mahāyāna. If entered into the Mahāyāna, they are subsumed under the expedient teachings at the prior stage of expedients of the triyāna; their substance, function, and characteristics are by no means the terms and numbers of the Ekayāna or the distinct teaching of the triyāna's initial [phase]; the reasons for the names and meanings of these mental factors are explained below. 2. Differentiation based on the three natures: the factors of the common grounds pervade the three natures of wholesome, unwholesome, and neutral. The wholesome grounds are exclusively wholesome. The minor and major afflictions, as well as the four underlying afflictions, pervade the unwholesome that violates principle and the neutral. The unwholesome grounds are exclusively unwholesome. The entanglements are unwholesome violating principle. Investigation and examination pervade the three natures; the primary mind is also like this. 3. Differentiation regarding afflictions: the factors of the common grounds pervade all afflictions, such as the underlying afflictions and entanglements. The wholesome grounds do not pervade afflictions. The minor and major afflictions and the four underlying afflictions, etc., are strictly afflictions. Lack of shame and lack of conscience pervade both affliction and non-affliction, because they enter karma. As for the three entanglements, etc., this is indeterminate: when in entanglement they are afflictions; when entering the factors they pervade both affliction and non-affliction, because their factor-positions pervade wholesome and evil. Moreover, in the Hīnayāna they are exclusively afflictions. Investigation and examination pervade both affliction and non-affliction; the primary mind is also like this. 4. Differentiation in terms of the consciousnesses: the factors of the common grounds, etc., pervade the six consciousnesses; investigation and examination exist only on the mental stage. 5. Differentiation between nominal and real: they are exclusively real and do not extend to the nominal; the primary mind is also like this. The remaining points are as explained in the treatises. This briefly clarifies the correct appraised meaning in order to reveal the scope of the mind and mental factors in the Mahāyāna; the rest of the tenets may be understood by analogy.