宗鏡錄 58.2.1

58.2.1

夫不定有四。 悔。 眠。 尋。 伺。 於善染等皆不定故。 非如觸等定遍心故。 非如欲等定遍地故。 立不定名。 一惡作。 謂於已作未作善不善事。 若染不染。 悵怏追變為體。 能障奢摩他為業。 又識論稱悔。 此即於果。 假立因名。 先惡所作業。 後方追悔故。 二睡眠。 謂略。 攝於心。 不自在轉為體。 能障毘鉢舍那為業。 三尋。 謂或時由思於法造作。 或時由慧於法推求。 散行外境。 令心麁轉為體。 障心內淨為業。 四伺。 謂從阿賴耶識種子。 所生。 依心。 所造。 與心俱轉相應。 於所尋法略行外境。 令心細轉為體。 障心內淨為業。 釋云。 尋即淺推。 伺即深度。 尋於麁發言。 伺則細發語。 識論云。 四不定者。 於善染等皆不定故。 釋云。 一解。 顯不定義。 此於界性識等皆不定故。 二解。 簡前信等貪等。 此通三性。 性不定故。 如上根隨煩惱。 過患尤深。 開惡趣門。 障菩提道。 如瑜伽論云。 煩惱差別者。 多種差別。 應知。 謂結。 縛。 隨眠。 隨煩惱。 纏。 瀑流扼取。 繫。 蓋。 株杌垢。 常害。 箭。 所有。 根。 惡行。 漏匱。 燒。 惱。 有諍。 火。 熾然。 稠林。 拘礙。 如是等類。 煩惱差別。 當知此中。 能和合苦。 故名為結。 令於善行。 不隨所欲。 故名為縛。 一切世間。 增上種子。 之行隨逐。 故名隨眠。 倒染心故。 名隨煩惱。 數起現行。 故名為纏。 深難渡故。 順流漂故。 名為瀑流。 邪行方便。 故名為扼。 能取自身。 相續不絕。 故名為取。 難可解脫。 故名為繫。 覆真實義。 故名為蓋。 壞善稼田。 故名株杌。 自性染污。 故名為垢。 常能為害。 故名為常害。 不靜相故。 遠所隨故。 名為箭。 能攝依事。 故名所有。 不善所依。 故名為根。 邪行自性。 故名惡行。 流動其心。 故名為漏。 能令受用。 無有厭足。 故名為匱。 能令所欲。 常有匱乏。 故名為燒。 能引衰損。 故名為惱。 能為鬪訟諍競之因。 故名有諍。 燒所積集諸善根薪。 故名為火。 如大熱病。 故名熾然。 種種自身大樹聚集。 故名稠林。 能令眾生樂著種種妙欲塵故。 能障證得出世法故。 名為拘礙。 諸如是等。 煩惱差別。 乃至煩惱過患者。 當知諸煩惱有無量過患。 謂煩惱起時。 先惱亂其心。 次於所緣。 發起顛倒。 令諸隨眠。 皆得堅固。 令等流行。 相續而轉。 能引自害。 能引他害。 能引俱害。 生現法罪。 生後法罪。 生俱法罪。 令受彼生。 身心憂苦。 能引生等。 種種大苦。 能令相續。 遠涅槃樂。 能令退失。 諸勝善法。 能令資財。 衰損散失。 能令入眾。 不得無畏。 悚懼無威。 能令鄙惡名稱。 流布十方。 常為智者所訶毀。 令臨終時。 生大憂悔。 令身壞已。 墮諸惡趣。 生那落迦中。 令不證得自勝義利。 如是等過。 無量無邊。 如上所作煩惱。 生諸過患。 皆從最初一念無明心起。 何謂無明。 以不知前境本空。 妄生對待。 唯是自心分別。 以忿恨風。 吹心識火。 自燒自害。 曾不覺知。 不了唯心第一義諦。 故曰無明。 癡暗所纏。 空生空死。 大智度論云。 復次一切法性。 皆空無所有。 汝所瞋因緣。 亦皆虛誑無定。 汝云何以虛誑事故。 瞋罵加害。 乃至奪命。 起此重罪業故。 墮三惡道。 受無量苦。 汝莫以虛誑無實事故。 而受大罪。 如山中有一佛圖。 彼中有一別房。 房中有鬼來恐惱道人故。 諸道人。 皆捨房而去。 有一客僧來。 維那處分。 令住此房。 而語之言。 此房中有鬼神喜惱人。 能住中者住。 客僧自以持戒力多聞故。 言。 小鬼何所能。 我能伏之。

Now, the indeterminate (aniyata) [mental factors] are four: regret (kaukṛtya), sleep (middha), vitarka, and vicāra. Because they are indeterminate with respect to the wholesome, defiled, and so forth; because they do not, like contact and the others, definitely pervade all minds; and because they do not, like desire and the others, definitely pervade all grounds, the designation 'indeterminate' is established. First, regret (kaukṛtya): taking as its substance brooding and regretting done or undone wholesome and unwholesome deeds, whether defiled or undefiled, its function is obstructing śamatha. Furthermore, the *Vijñaptimātratāsiddhiśāstra* calls it repentance (hui); this is a metaphorical designation of the cause by the effect, since one first dislikes an action performed and only later regrets it. Second, sleep (middha): taking as its substance an abridging and withdrawing of the mind that functions without self-mastery, its function is obstructing vipaśyanā. Third, vitarka: taking as its substance causing the mind to function coarsely, dispersing out to external objects, sometimes producing actions toward dharmas through volition (cetanā), and sometimes inquiring into dharmas through wisdom (prajñā), its function is obstructing inner purity of the mind. Fourth, vicāra: taking as its substance causing the mind to function finely, briefly roaming over external objects regarding the dharmas investigated by vitarka, being born from the seeds of the ālayavijñāna, produced depending on the mind, and operating associated with the mind, its function is obstructing inner purity of the mind. The commentary explains: 'Vitarka is shallow investigation; vicāra is deep reflection. Vitarka initiates coarse speech; vicāra initiates fine words.' The *Vijñaptimātratāsiddhiśāstra* says: 'The four indeterminate factors are indeterminate with respect to the wholesome, defiled, and so forth.' An explanation says: 'The first interpretation reveals the meaning of indeterminate: these are indeterminate with respect to realms, natures, consciousnesses, and so forth. The second interpretation differentiates them from the preceding faith and the rest, greed and the rest: these extend through the three natures, and thus their nature is indeterminate.' The faults of the above root and secondary afflictions are exceedingly profound; they open the gates to the evil destinies and obstruct the path of bodhi. As the *Yogācārabhūmiśāstra* states: 'Afflictions should be known to have many distinctions, namely: fetters (saṃyojana), bonds (bandhana), latent dispositions (anuśaya), secondary afflictions (upakleśa), entanglements (paryavasthāna), floods (ogha), yokes (yoga), graspings (upādāna), ties (grantha), hindrances (nīvaraṇa), stumps, defilements, constant harms, darts (śalya), possessions, roots, evil conduct, outflows (āsrava), deficiencies, burnings, vexations, contentions, fires, blazes, thickets, and confinements. Such are the distinctions of the afflictions. It should be known that in this: binding with suffering is therefore called a fetter. Causing one to not act according to one's wish regarding wholesome deeds is therefore called a bond. Accompanying the operation of the predominant seeds of all the world is therefore called a latent disposition. Inverting and defiling the mind is therefore called a secondary affliction. Frequently arising in active manifestation is therefore called an entanglement. Being deep and difficult to cross, and drifting along the stream, is therefore called a flood. Being an expedient for wrong conduct is therefore called a yoke. Grasping one's own body in unbroken continuity is therefore called a grasping. Being difficult to escape is therefore called a tie. Veiling the real truth is therefore called a hindrance. Destroying the crop field of the wholesome is therefore called a stump. Being defiled in intrinsic nature is therefore called a defilement. Constantly causing harm is therefore called constant harm. Being unquiet in characteristic and following from afar is therefore called a dart. Gathering the supportive bases is therefore called a possession. Being the support of the unwholesome is therefore called a root. Having wrong conduct as intrinsic nature is therefore called evil conduct. Flowing and agitating the mind is therefore called an outflow. Causing one to have no satisfaction in enjoyment is therefore called a deficiency. Causing that which is desired to be constantly lacking is therefore called a burning. Inducing decline and damage is therefore called a vexation. Being the cause of quarrels, litigations, and disputes is therefore called contention. Burning the firewood of all accumulated roots of goodness is therefore called a fire. Being like a severe burning illness is therefore called a blaze. Clustered like various great trees of one's own body is therefore called a thicket. Causing sentient beings to relish and cling to various fine dusts of desire, and obstructing the realization of supramundane dharmas, is therefore called confinement. Such are the distinctions of the afflictions.' As for the faults of afflictions, it should be known that afflictions possess boundless faults: when an affliction arises, it first distresses and confounds one's mind; next, toward its cognitive object, it gives rise to inversion; it causes all latent dispositions to become firm; it causes causal outflow actions to function in unbroken continuity; it can induce harm to oneself, harm to others, and harm to both; it produces offenses in the present life, offenses in future lives, and offenses in both lives; it causes one to experience mental and physical distress and suffering born from that; it can induce birth and other various great sufferings; it can cause one's mental continuity to be far from the bliss of nirvāṇa; it can cause the regression and loss of superior wholesome dharmas; it can cause wealth and resources to decline, diminish, and scatter; it can cause one to fail to attain fearlessness when entering an assembly, being terrified and devoid of dignity; it can cause base and evil fame to spread in the ten directions; it causes one to be constantly rebuked and reviled by the wise; it causes one to give rise to great sorrow and regret at the time of death; and after the destruction of the body, it causes one to fall into the evil destinies and be born in naraka; it causes one not to attain one's own superior ultimate benefit. Such faults are limitless and boundless. The above afflictions and the faults they produce all arise from an initial single thought of ignorance (avidyā). What is ignorance? Because of not knowing that the objective field before one is originally empty, one falsely generates dualistic opposition, which is nothing but the conceptual discrimination of one's own mind. With the wind of wrath and resentment fanning the fire of consciousness, one burns and harms oneself without ever realizing it. Failing to understand the supreme truth of mind-only is called ignorance. Bound by the darkness of delusion, one is born in vain and dies in vain. The *Mahāprajñāpāramitopadeśa* states: 'Furthermore, the nature of all dharmas is empty and nonexistent. The causes and conditions for your anger are also false, deceptive, and indeterminate. Why, on account of false and deceptive matters, do you angrily revile, cause harm, and even take life? Having generated such heavy karma, you will fall into the three evil paths and undergo boundless suffering. Do not, on account of false and unreal matters, incur great offenses! For example, there was a monastery in the mountains. Within it was a separate room. In the room was a ghost that came to terrify and harass the practitioners of the Way, so all the practitioners abandoned the room and left. A guest monk arrived, and the karmadāna assigned him to stay in this room, saying to him: "In this room there is a spirit that likes to trouble people. Whoever can stay in it may stay." Relying on the power of his precept-keeping and extensive learning, the guest monk said: "What can a petty ghost do? I am able to subdue it."'