成唯識論述記 6.398

6.398

述曰：不定四法，通染、不染三種性故，如遍行觸等。等餘四法，別境中欲等，亦等四法。「無別翻對」，唯惡不通三性法者方翻之也。此前或有行相相翻，如捨治掉舉。掉舉相高，捨相靜故，亦得通治，以掉舉是貪、癡分故。又說性對治，即忘念等三癡分者，是不忘念等正翻是。或有行相體性皆相翻，不忿等是無瞋一分等，如理應思。然八十九大有諸煩惱名字，一一應翻對之數，彼多少、何分所攝？第二問答廢立。

The Commentary states: The four indeterminate factors extend through the three natures—defiled, undefiled, [and neutral]—just like the universal factors contact and so forth. "And so forth" includes the remaining four factors: aspiration and so forth among the object-determining factors also equal four factors. "Have no separate direct inversions": only those factors that are purely bad and do not extend through the three natures are directly inverted. Prior to this, in some cases their mental aspects directly invert one another, as when equanimity remedies restlessness. The aspect of restlessness is high, whereas the aspect of equanimity is quiet; therefore, it can also act as a universal remedy, because restlessness is a fraction of greed and delusion. Furthermore, when speaking of antidotes by nature, the three—forgetfulness and so on—which are fractions of delusion, are the exact direct inversions of non-forgetfulness and so on. Or there are those whose mental aspects and essential natures both invert each other: non-anger and the like being fractions of non-hatred and so on, which should be considered according to reason. However, in fascicle 89 there are many names of afflictions; how many of each should be directly matched, how numerous are they, and under which fractions are they subsumed? The second [topic] is the questions and answers regarding exclusion and establishment.