宗鏡錄 58.2.1

58.2.1

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."'