Tasmā yathā jātiādivasena sambhedo
na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā.
因此依种类等没有混杂，当知诸受的粗细不混。
Ñ(XIV,204): Therefore feeling's
grossness and subtlety should be understood in such a way that there
is no mixing up of the classifications according to kind and so on.
Seyyathidaṃ – abyākatā jātivasena
kusalākusalāhi sukhumā. Tattha katamā abyākatā? Kiṃ dukkhā?
Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ
sāsavā? Kiṃ anāsavāti? Evaṃ sabhāvādibhedo na
parāmasitabbo. Esa nayo sabbattha.
即所谓：无记受依种类说，则比较善与不善为细。可是这里不应作如是自性等的分别说：「什么是无记？它是苦受吗？乐受吗？它是入定者的受吗？是不入定者的受吗？它是有漏受吗？它是无漏受吗」？其它的一切处也是这样。
Ñ: For instance, [when it is said] 'The
indeterminate according to kind is subtle compared with the
profitable and the unprofitable', the individual-essence class, etc.,
must not be insisted upon like this: 'Which kind of indeterminate? Is
it the painful? Is it the pleasant? Is it that in one with an
attainment? Is it that in one with no attainment? Is it that subject
to cankers? Is it that free from cankers?', and so in each instance.
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