瑜伽論記 15.103

15.103

對法第六云：惛沈掉舉不信懈怠放逸五於一切染污品中恒共相應，如此論下五十八文，依今此下文更加惛沈掉舉邪欲勝解為十與一切染俱起。何以此三文相違者，且一釋云：此五十五文與對法第六及下十種不同者，今此文據信等五根及善中翻來者即說相應，所以不信等五及放逸六訓染品俱，其沈掉二法雖恒通有障定惑生麁細相違法，沈下掉高故，非善中翻來故，故此處有六，三同對法三不同之，無彼掉，其下文中邪欲勝解據別境中一分成故，所以此處不論，此所二十隨惑無欲解故。

Fascicle six of the Abhidharma[samuccaya] says: 'Torpor, restlessness, non-faith, sloth, and negligence—these five are constantly conjoined in all defiled categories,' as in the text of fascicle fifty-eight below in this treatise. According to the text below here, torpor, restlessness, wrong desire, and resolve are further added to make ten that arise together with all defilements. Why do these three texts conflict? One explanation says: that this text of fifty-five differs from the sixth of the Abhidharma and the ten below is because this present text speaks of conjunction based on what is overturned from the five faculties such as faith and wholesome states; therefore the five such as non-faith, along with negligence, making six, accompany the defiled category. Although the two dharmas of sinking and restlessness constantly pervade as afflictions obstructing concentration that arise with coarse and subtle contradictory characteristics—sinking being low and restlessness being high—they are not overturned from wholesome states; thus here there are six, three being identical to the Abhidharma and three differing from it, lacking its restlessness. In the text below, wrong desire and resolve are constituted from a portion of the particular objects; therefore they are not discussed here, as among these twenty secondary afflictions there are no desire and resolve.