成唯識論述記 5.297

5.297

述曰：依二十種，不取別境染分為體，妄念、散亂、不正知，三是癡分故。說二十二，即取別境染分說。此三及欲、解，皆彼少分故。今言二十者，簡欲、勝解二法及不定四。《瑜伽》此四說名隨煩惱，今約二十說，故簡別之。隨煩惱者，簡去於前根本十法，彼亦名隨，不說根本名為遍故。解通麁細者，顯此行相通麁細位，簡前忿等十法，彼解唯麁故。無記、不善者，顯通二性，簡無慚、無愧二法，彼亦通麁細解，然唯不善。通障定惠相麁者，顯此六法障定及惠二俱相顯，簡惛沈、掉舉二法。《對法》第一說，惛沈障毘鉢舍那；掉舉障奢摩他。《瑜伽》等說惛沈障定；掉舉障惠。別障定、惠，非俱通障。《對法》論中說彼行相相翻障故惛沈障惠。《瑜伽》說彼行相相順障說，惛沈障定，掉舉亦爾，翻此應知。然無一文行相相翻相順，說惛、掉二法麁相通障定之與惠。故以通障定、惠相顯簡惛、掉二，然約其體細得通障。今說行相相順相翻二俱麁障，彼即不爾，其不信、懈怠、放逸、惡念、散亂、惡惠，於染位中遍此三義，故言遍也。一、解通麁細；二、通二性；三、通障定、惠。二十隨惑之言，雖復簡他，非所遍義；即此六法皆能遍故，名遍染心，非一切染者六皆能遍。十隨惑者，放逸、掉舉、惛沈、不信、懈怠、邪欲、邪勝解、邪念、散亂、不正知，取五別境染分為隨，成二十二。已知說六，十遍者何？

The Commentary states: Based on the twenty varieties, it does not take defiled parts of the particular objects as their substance, because forgetfulness, distraction, and incorrect knowing are three parts of delusion. When speaking of twenty-two, it takes the defiled parts of the particular objects into account, because these three, as well as desire and resolve, are small parts of those. Now, speaking of twenty excludes the two dharmas of desire and resolve, as well as the four indeterminates. The Yogācārabhūmi designates these four as secondary afflictions; now, speaking in terms of twenty, it excludes them. 'Secondary afflictions' excludes the previous ten fundamental dharmas; those are also called secondary, but the fundamental ones are not called omnipresent. 'Understanding pervading coarse and subtle' shows that their ākāra pervades coarse and subtle states, excluding the previous ten dharmas such as anger, whose understanding is exclusively coarse. 'Indeterminate and unwholesome' shows that they pervade the two natures, excluding the two dharmas of non-shame and non-conscience, which also pervade coarse and subtle understanding, yet are exclusively unwholesome. 'Pervasively obstructing concentration and wisdom with manifest marks' shows that for these six dharmas, the obstruction of both concentration and wisdom is manifestly apparent, excluding the two dharmas of sloth and restlessness. The first fascicle of the Abhidharma states that sloth obstructs vipaśyanā, while restlessness obstructs śamatha. The Yogācārabhūmi and other texts state that sloth obstructs concentration, while restlessness obstructs wisdom. They separately obstruct concentration and wisdom, not both pervasively. The Abhidharma states that sloth obstructs wisdom because their ākāras are contrarily opposed in obstruction; the Yogācārabhūmi states that sloth obstructs concentration because their ākāras are concordant in obstruction, and restlessness is also like this; understand the reverse accordingly. Yet there is no single text where, by contrary opposition or concordance of ākāra, it states that the coarse marks of the two dharmas of sloth and restlessness pervasively obstruct both concentration and wisdom. Therefore, by manifestly pervasively obstructing concentration and wisdom, sloth and restlessness are excluded; yet in terms of their substance, they subtly succeed in pervasively obstructing them. Now it speaks of both concordant and contrarily opposed ākāras as coarse obstructions; those two are not like that. Non-faith, laziness, heedlessness, wrong mindfulness, distraction, and wrong wisdom pervade these three meanings within defiled states; hence they are said to be 'omnipresent.' First, understanding pervades coarse and subtle; second, they pervade the two natures; third, they pervasively obstruct concentration and wisdom. Although the phrase 'twenty secondary afflictions' excludes others, it is not the meaning of omnipresence; because these six dharmas can all be pervasive, they are called 'omnipresent in defiled citta,' not that in all defiled states all six are omnipresent. The ten secondary afflictions are: heedlessness, restlessness, sloth, non-faith, laziness, wrong desire, wrong resolve, wrong mindfulness, distraction, and incorrect knowing; taking the defiled parts of the five particular objects as secondary makes twenty-two. Having understood the explanation of the six, what are the ten that are omnipresent?