大乘百法明門論解 2.12

2.12

"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."