大乘百法明門論解 2.12

2.12

睡眠者，令身不自在，昧略為性，障觀為業（即毘鉢舍那），謂睡眠位，身不自在，心極暗劣，不門轉故。昧簡在定，略別窹時，令顯睡眠非無體用，有無心位，假立此名，如餘蓋纏心相應故。言惡作者，惡所作業，追悔為性，障止為業（即奢麼他），此即於果，假立因名，先惡所作業，後方追悔故。悔先不作，亦惡作攝。如追悔言：「我先不作，如是事業，是我惡作言。」有義此二各別有體，與餘心所行相別故，隨癡相，說名世俗有。言尋伺者，尋謂尋求，令心怱遽，於意言境麁轉為性。伺謂伺察，令心怱遽，於意言境細轉為性。二法業用，俱以安、不安住身心分位所依為業。謂意言境者，意所取境，多依名言名意言境。或曰：「尋伺二法，身假為實？」曰：「並用思之與慧各一分為體，若令心安，即是思分；令心不安，即是慧分。蓋思者徐而細故；慧則急而麁故。是知令安，則用思無慧，不安則用慧無思。若通照大師釋有兼正，若正用思，則急慧隨思能令心安，若正用慧，則徐思隨慧亦令不安。是其並用也。」

"Drowsiness" (middha) has causing the body to be unpliable and obscurity and contraction as its nature; its function is obstructing contemplation (that is, vipaśyanā). This means that in the state of drowsiness, the body is not pliable, the mind is extremely dark and weak, and does not operate through the [sense] doors. "Obscurity" distinguishes it from being in samādhi; "contraction" differentiates it from waking time. This shows that drowsiness is not without entity and function, yet in mindless states this name is metaphorically established, as with other hindrances and fetters, because it is associated with mind. "Regret" (kaukṛtya) has regretting deeds done badly as its nature; its function is obstructing tranquility (that is, śamatha). This is a metaphorical establishment of the cause's name for the result, because one first dislikes deeds done and only later feels regret. Regretting what was not done before is also subsumed under regret, as in regretfully saying: 'I did not do such a deed before; this is my regret.' According to one opinion, these two each have distinct entities, because their cognitive aspects differ from other mental factors; in accord with their characteristic of delusion, they are said to be conventionally existent. Regarding "investigation and analysis" (vitarka and vicāra): "investigation" means seeking out, having causing the mind to be hurried and operating coarsely with respect to mental-speech objects as its nature; "analysis" means scrutinizing, having causing the mind to be hurried and operating subtly with respect to mental-speech objects as its nature. The functional activity of both dharmas is to serve as the basis for the states of dwelling and not dwelling at ease of body and mind. "Mental-speech objects" means objects apprehended by the mind, which mostly rely on conventional names, and are hence called mental-speech objects. One may ask: "Are the entities of investigation and analysis nominal or real?" Answer: "They both take a portion each of cetanā and prajñā as their entity. If they cause the mind to be at ease, that is the portion of cetanā; if they cause the mind not to be at ease, that is the portion of prajñā. For cetanā is gradual and subtle, whereas prajñā is urgent and coarse. Thus one knows that when causing ease, one employs cetanā without prajñā; when causing unease, one employs prajñā without cetanā. According to Great Master Tongzhao's explanation, there are secondary and primary [functions]: if one primarily employs cetanā, urgent prajñā follows cetanā and can cause the mind to be at ease; if one primarily employs prajñā, gradual cetanā follows prajñā and likewise causes unease. Thus they are employed together."