俱舍論記 21.48

21.48

「諂誑眠覆至憂慼心行」者，釋第五、第六句。諂、誑、眠、覆，憂、喜相應，歡慼行故。若歡行轉，喜根相應。若慼行轉，憂根相應。唯意地故，憂、喜相應。非五識故，非苦、樂相應。又《正理》云「有餘師言：既說誑是貪等流故但應歡行，不應說與憂根相應，是歡等流不應慼故。又正誑時，不應慼故。或應說誑是癡等流。」《正理》釋云「理應釋言因果相別。如無慚、掉雖貪等流，而與憂、苦有相應義。故知所說與受相應不唯同因，但據相別許有憂慼。而行誑者，情有所憂而行誑故。

On the phrase “Pretension, deceit, sleep, and concealment… sorrowful mental operation”: This explains the fifth and sixth lines. Pretension, deceit, sleep, and concealment are associated with dejection and joy, because they operate in joyous and sorrowful modes. If operating in a joyous mode, they are associated with the joy faculty. If operating in a sorrowful mode, they are associated with the dejection faculty. Because they belong only to the mental plane, they are associated with dejection and joy. Because they do not belong to the five consciousnesses, they are not associated with pain or pleasure. Furthermore, the Nyāyānusāra states: “Other masters say: Since deceit is said to be an outgrowth of greed, it should only operate in a joyous mode, and should not be said to associate with the dejection faculty; being an outgrowth of joy, it should not be sorrowful. Moreover, at the precise time of deceiving, one should not be sorrowful. Alternatively, deceit should be said to be an outgrowth of confusion.” The Nyāyānusāra explains: “In principle, it should be explained that cause and effect are distinct. Just as shamelessness and restlessness, although outgrowths of greed, can be associated with dejection and pain; therefore one knows that what is stated about association with feelings is not merely identical with the cause, but simply based on distinct characteristics it is accepted that there is sorrow. And when one practices deceit, one practices deceit because one harbors sorrow in one's heart.”