俱舍論疏 4.105

4.105

論「如是已說至尋伺等法」，已下第六明不定也。言不定者，謂不定入餘五地故，故言不定。惡作、睡眠、尋、伺等法者，此舉四法等餘貪、瞋、慢、疑。《婆沙》四十五云「睡眠、惡作、怖、尋、伺心。」又七十五云「評曰：應作是說：此心所中應別說怖。所以者何？有別心所與心相應是怖自性，此即說在復有所餘如是類法與心相應心所法內，非諸煩惱。復說怖唯欲界；上界言怖，於厭說怖。」又云「問：若爾厭、怖有何差別？答：尊者世友作如是說：怖唯欲界，厭通三界。復作是說：怖在煩惱品，厭在善品。復作是說：怖染污無覆無記，厭唯是善（准上，怖不通善，厭唯善性）。」《正理論》云「類言為攝不忍、不樂、憤發等義。」准此論文，不忍等法既是小煩惱類，亦是少分染心相應，各別頭起，唯修所斷，在意識地，唯無明相應。又此忿等，大乘中說謂嗔分等，故是假法。此宗皆是實有性，故《正理論》云「如前所說一切心所，應知其性皆是實有。所以者何？非一品類所緣義中，種種行相俱時起故。一體同時，如所緣義，差別行相無容有故。然由餘法所制伏故，見其相續變異而起。現見清油、垢、水、風等勢力制持，燈相續中便有明、昧、聲、動等故。」已上論文。然諸心所差別功能難可了知。且如睡眠、惡作，非唯不善，而取一分入十纏中。尋亦雖通無漏，而為道障。勝解、定、慧雖通三性，而立五分法身。一種五根，三是通攝，二是善地。如是等類法性難知，心所相翻義亦如是。古來相傳廢立，依此論有四十六種，謂大地法十至不定有八。於四十六中，如大地法十，尋、伺、睡眠、惡作，以通三性或通二性，故此十四不別翻名。餘三十二中總有二類：一淨品有十，謂信等；二染品有二十二，謂大煩惱地法六，大不善地法二，小煩惱地十，及貪、嗔、慢、疑。若於染中通五斷、遍六識者，即正翻入淨。若不通五斷、不遍六識者，但可傍翻。總有十法，謂大煩惱地法六，不善地法二，及與貪、嗔。大煩惱地法六中翻癡為無癡，無癡即是大地慧故，故於善中不立無癡。翻放逸為不放逸，翻懈怠為精進，翻不信為信，翻惛沈為輕安，翻掉舉為行捨。不善地法二中翻無慚為慚，翻無愧為愧。不定中翻貪為無貪，翻瞋為無瞋。於小惑中，害雖不通五斷、非遍六識，而亦翻者，以過重故惱亂菩薩、障趣菩提。菩薩將證無上菩提，仍起欲、恚、害覺，所以別翻。餘九及與慢、疑，二義不具，但可傍翻，非正翻也。謂餘九及疑，非通五斷、非遍六識。慢雖通五斷，而不遍六識，故不翻也。此十一種但可傍翻者，就中有二：一約等流門翻、二約行相相似門翻。言等流者，謂是本惑等流果故。忿、恨、嫉是嗔等流果，翻入無嗔。惱是見等流，翻見取為正見，正見即是大地中慧，所以善中不可別立。覆或是貪等流，翻入無貪；或是癡等流，翻入無癡。無癡是慧，故於善中不別立也。慳、誑、憍、欲貪等流，翻入無貪。諂是諸見等流，翻入正見，正見還是慧數，故善不立。約等流門但翻得九。慢、疑本惑，非等流故，二種不可翻也。害雖是嗔等流，過重別翻，已如前釋。言約行相相似翻者，如忿、恨、嫉、惱與嗔行相相似，翻入無嗔。覆若貪等流，與貪行相相，似翻入無貪；若是癡等流，與癡行相相似，翻入無癡，即是慧攝。慳、誑二種與貪行相相似，翻入無貪。諂謂諂曲，翻曲即為正直，正直是捨。《品類足》第三云「身正直，心正直。」憍之與慢，憍自傲逸，慢陵蔑他、不恭敬師。若不憍、慢，心便恭敬，敬即是慚，翻入無慚。疑謂猶豫不決行相，若能正決即是智慧，翻入慧中。害雖似瞋，過重別翻，已如前釋。

[Regarding the phrase of] the treatise, "Having thus spoken... phenomena such as vitarka and vicāra," from here down is the sixth [section], explaining the indeterminate (aniyata) [factors]. What is called "indeterminate" means not being determinately included in the other five grounds; hence it is said to be "indeterminate." As for "phenomena such as regret, sleep, vitarka, vicāra, and so forth," this cites four phenomena to include the remaining greed, anger, conceit, and doubt. The Vibhāṣā, fascicle 45, says: "Minds of sleep, regret, fear, vitarka, and vicāra." Also, fascicle 75 says: "Evaluation: It should be stated as follows: Among these mental factors, fear should be mentioned separately. Why is that? There is a distinct mental factor associated with the mind whose intrinsic nature is fear; this is precisely included among the mental factors associated with the mind mentioned as 'and further other such kinds of phenomena,' and it is not one of the defilements. It is also said that fear belongs only to the desire realm; when fear is spoken of in the higher realms, fear is spoken of with respect to disgust." It also says: "Question: If so, what is the distinction between disgust and fear? Answer: The venerable Vasumitra stated as follows: Fear belongs only to the desire realm; disgust extends to the three realms. He also stated: Fear is in the category of defilements; disgust is in the category of wholesome [factors]. He also stated: Fear is defiled and unhindered-indeterminate; disgust is solely wholesome. (In accord with the above, fear does not extend to the wholesome, while disgust is solely of wholesome nature)." The Nyāyānusāra says: "The word 'kind' (prakāra) is meant to subsume meanings such as non-forbearance, displeasure, indignation, and so forth." In accord with this treatise text, since phenomena such as non-forbearance are of the kind of the minor defilements, they are also associated with a minor fraction of defiled minds, each arises individually, they are abandoned only through cultivation, they are situated in the mental consciousness ground, and they are associated only with ignorance. Furthermore, concerning these [factors such as] wrath (krodha) and so forth, in the Mahāyāna it is said that they are fractions of anger and so forth, and thus are conceptual designations (prajñapti-dharma). This school holds that all of them are real entities (dravyasat). Hence the Nyāyānusāra says: "All the mental factors spoken of previously should be known to be real entities in their nature. Why is that? Because in an object-field of not merely one category, manifold cognitive aspects arise simultaneously. For a single entity to possess simultaneous, differentiated cognitive aspects corresponding to the object-field is impossible. However, because they are subdued by other phenomena, they are seen to arise with variations in their continuum. It is seen that when constrained by the forces of clear oil, impurity, water, wind, and so forth, there occur brightness, dimness, sound, motion, and so forth in the continuum of a lamp." The above is the treatise text. Yet the distinct functions of the various mental factors are difficult to comprehend. For instance, sleep and regret are not exclusively unwholesome, yet a portion of them is taken to be included among the ten entanglements (paryavasthāna). Although vitarka also extends to the uncorrupted (anāsrava), it is an obstacle to the Path. Although resolve (adhimokṣa), concentration (samādhi), and wisdom (prajñā) extend across the three natures, they establish the fivefold Dharma-body. Of the single group of five faculties, three are comprehensively subsumed, and two belong to the wholesome ground. Such kinds of phenomenon-nature are difficult to comprehend, and the principle of direct opposition (pratipakṣa) among mental factors is also like this. Traditionally handed down, their rejection and establishment based on this treatise comprise forty-six kinds, namely the ten ground-extending phenomena up to the eight indeterminate [phenomena]. Among the forty-six: as for the ten ground-extending phenomena, vitarka, vicāra, sleep, and regret—because they extend across the three natures or across two natures, these fourteen do not have separate oppositional names established. Among the remaining thirty-two, there are generally two classes: first, the pure category contains ten, namely faith and so forth; second, the defiled category contains twenty-two, namely the six great ground-of-defilement phenomena, the two great unwholesome ground phenomena, the ten minor ground-of-defilement phenomena, and greed, anger, conceit, and doubt. If among the defiled they extend across the five abandonments and pervade the six consciousnesses, they are directly inverted into the pure. If they do not extend across the five abandonments and do not pervade the six consciousnesses, they can only be collaterally inverted. In total there are ten phenomena: the six great ground-of-defilement phenomena, the two unwholesome ground phenomena, and greed and anger. Among the six great ground-of-defilement phenomena, delusion (moha) is inverted as non-delusion (amoha); non-delusion is precisely wisdom (prajñā) of the ground-extending [phenomena], and therefore non-delusion is not separately established among the wholesome. Negligence (pramāda) is inverted as non-negligence (apramāda); indolence (kausīdya) is inverted as vigor (vīrya); lack of faith (aśraddhā) is inverted as faith (śraddhā); lethargy (styāna) is inverted as pliancy (praśrabdhi); and restlessness (auddhatya) is inverted as equanimity (upekṣā). Among the two unwholesome ground phenomena, shamelessness (āhrīkya) is inverted as shame (hrī); and unscrupulousness (anapatrāpya) is inverted as conscience (apatrapā). Among the indeterminates, greed is inverted as non-greed (alobha); and anger is inverted as non-anger (adveṣa). Among the minor afflictions, although harmfulness (vihiṃsā) does not extend across the five abandonments and does not pervade the six consciousnesses, it is nevertheless inverted because its fault is grave: it torments the bodhisattva and obstructs progress toward bodhi. When the bodhisattva is about to realize supreme bodhi, he still gives rise to thoughts of desire, ill will, and harm; therefore, it is separately inverted. The remaining nine, together with conceit and doubt, lack the two characteristics and can only be collaterally inverted, not directly inverted. That is, the remaining nine and doubt neither extend across the five abandonments nor pervade the six consciousnesses. Conceit, although extending across the five abandonments, does not pervade the six consciousnesses; hence it is not [directly] inverted. In that these eleven kinds can only be collaterally inverted, there are two aspects: first, inversion in terms of being an outflow (niṣyanda); second, inversion in terms of similarity of cognitive aspect (ākāra). As for "outflow," it means being an outflow-fruit of a root affliction. Wrath (krodha), enmity (upanāha), and jealousy (īrṣyā) are outflow-fruits of anger, and are inverted into non-anger. Spite (pradāsa) is an outflow of view (dṛṣṭi); inverting attachment to views (dṛṣṭi-parāmarśa) yields right view (samyag-dṛṣṭi); right view is precisely wisdom among the ground-extending [phenomena], which is why it cannot be separately established among the wholesome. Concealment (mrakṣa) is either an outflow of greed, being inverted into non-greed, or an outflow of delusion, being inverted into non-delusion. Non-delusion is wisdom, so it is not separately established among the wholesome. Avarice (mātsarya), deceit (māyā), and complacency (mada) are outflows of desire-greed, and are inverted into non-greed. Dissimulation (śāṭhya) is an outflow of various views, inverted into right view; right view is again the mental factor of wisdom, so it is not established [separately] among the wholesome. In terms of the door of outflows, only nine can be inverted. Conceit and doubt are root afflictions, not outflows, so the two cannot be inverted [in this way]. Harmfulness, though an outflow of anger, is separately inverted due to its grave fault, as already explained above. As for inversion in terms of similarity of cognitive aspect: wrath, enmity, jealousy, and spite are similar in cognitive aspect to anger, and are inverted into non-anger. Concealment, if an outflow of greed, is similar in cognitive aspect to greed, and is inverted into non-greed; if an outflow of delusion, it is similar in cognitive aspect to delusion, and is inverted into non-delusion, being subsumed under wisdom. The two, avarice and deceit, are similar in cognitive aspect to greed, and are inverted into non-greed. Dissimulation means crookedness; inverting crookedness is rectitude; rectitude is equanimity (upekṣā). The Prakaraṇapāda, fascicle 3, says: 'bodily rectitude, mental rectitude.' As for complacency (mada) and conceit (māna): complacency is self-arrogant laxity; conceit is slighting others and disrespecting teachers. If one is neither complacent nor conceited, the mind is respectful; respect is precisely shame (hrī), which is inverted into shamelessness. Doubt denotes the cognitive aspect of hesitation and indecision; if one can decide correctly, that is wisdom, which is inverted into wisdom. Harmfulness, though resembling anger, is separately inverted due to its grave fault, as already explained above.