大乘百法明門論開宗義記 1.28

1.28

論。不定四者一睡眠二惡作三尋四伺　開曰。此第六位不定四也。於善染等皆不定故。非如觸等定遍心故。非如欲等定遍地故。故此四種立不定名。俱舍更加貪嗔慢疑。所在諸地見修所斷諸位心所皆不定故。言睡眠者。令不自在昧略為性。障觀為業。謂睡眠位身不自在。心極闇劣一門轉故。昧簡在定。略別寤時。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。惡作與悔互為因果。先惡所作業後方追悔故。此由惡作而有於悔。悔先不作亦惡作攝。如追悔言我先不作如是事業是我惡作。此即因悔有惡作也。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。此二俱以安不安住身心分位所依為業。並用思慧一分為體。於意言境不深推度及深推度。義類別故。四中尋伺定是假有。思慧合成無別體故。睡眠惡作定是實有。與餘心所行相別故。尋伺二種互不相應。體類是同。麁細異故。俱與前二容互相應。前二亦有互相應義。四皆容與五受相應。意識得與五受俱故。四皆容與五別境俱。行相所緣不相違故。睡眠但與十善容俱。此唯在欲無輕安故。尋伺容與十一善俱。初靜慮中輕安俱故。惡作容與無明相應。此行相麁。貪等細故。睡眠尋伺十煩惱俱。此彼展轉不相違故。惡作中大隨惑相應。非忿等十各依主故。睡眠尋伺二十容俱。眠等位中皆起染故。此四皆通善等三性。於無記業亦追悔故。與二種善皆得相應。聞等位中有追悔故。餘三皆通染淨無記。惡作非染。解麁猛故。四無記中悔唯中二。行相麁猛非定果故。眠除第四非定引生。異熟生心亦得眠故。尋伺除初彼解微劣。不能尋察名義等故。惡作睡眠唯欲界有。尋伺在欲及初靜慮。餘界地法皆妙淨故。悔非無學。離欲捨故。睡眠尋伺皆通三種。求解脫者有為善法皆名學故。學究竟者有為善法皆無學故。悔眠唯通見修所斷。亦邪見等勢力起故。非無漏道親引生故。尋伺雖非真無漏道。而能引彼從彼引生。故通見修非所斷攝。即此尋伺非所斷故。於五法中通其二種。尋伺即是七分別故。說正思惟是無漏故。又說彼是言說因故。後智說法有尋伺故。非如佛地無功用故。故此尋伺亦通無漏。諸餘門義如論廣明。如是六位諸心所法。非謂即心分位差別。他性相應非自性故。不爾五蘊性應不成。無受想行三蘊體故。而以受想別為蘊者。諍根生死次第因故。其餘一切皆行蘊收。亦皆法處法界所攝。此三寬通攝一切故。餘不攝者皆此攝故。

The treatise states: "The four indeterminate [caittas] are: 1. torpor (middha); 2. remorse (kaukṛtya); 3. investigation (vitarka); 4. inspection (vicāra)."

The exposition states: This is the sixth category, the four indeterminate ones. They are indeterminate because they are not fixed as wholesome, defiled, and so forth. Unlike contact and the others, they are not definitely omnipresent to all minds; unlike desire and the others, they are not definitely omnipresent to all stages. Therefore, these four are given the name "indeterminate". The Kośa adds craving, hatred, pride, and doubt to them, because in all the stages where they exist, throughout the various caittas abandoned by seeing or by cultivation, they are all indeterminate. "Torpor" has the nature of rendering [the body and mind] non-autonomous, obscure, and abbreviated; its activity is obstructing contemplation (vipaśyanā). That is, in the state of torpor, the body is not autonomous, and the mind is extremely dark and weak, operating through only a single door. "Obscure" excludes being in absorption; "abbreviated" distinguishes it from the waking state. This shows that torpor is not without entity and function; although in the mindless states this name is established provisionally, here it is associated with mind like the other hindrances and entanglements. "Remorse" (or repentance) has the nature of regretting an evil deed performed; its activity is obstructing calming (śamatha). Bad action and remorse serve mutually as cause and effect, for one first performs an evil deed and later regrets it; thus remorse exists on account of the bad action. Regretting earlier inaction is also included in remorse, as when one regrets, saying, "That I did not perform such an action before is my bad deed"; this is bad action caused by regret. "Investigation" means inquiring: it has the nature of causing the mind to hurry and operate coarsely with respect to mental-discourse objects. "Inspection" means examining: it has the nature of causing the mind to hurry and operate subtly with respect to mental-discourse objects. Both have the activity of serving as the basis for states of bodily and mental ease and unease. Both take a portion of volition and discernment as their entity, differing in their scope of meaning according to whether they do not deeply examine or deeply examine mental-discourse objects. Among the four, investigation and inspection are definitely nominal existents, being a composite of volition and discernment without a separate entity. Torpor and remorse are definitely real existents, because their cognitive forms differ from the other caittas. Investigation and inspection are not mutually associated, for while their entity and category are identical, their coarseness and subtlety differ. Both can be mutually associated with the former two, and the former two also have the sense of being mutually associated. All four can be associated with the five feelings, because the mental consciousness can accompany the five feelings. All four can accompany the five specific-object [caittas], because their cognitive forms and objects are not contradictory. Torpor can only accompany ten wholesome [caittas]; it exists only in the desire [realm], lacking pliancy (praśrabdhi). Investigation and inspection can accompany eleven wholesome [caittas], because they accompany pliancy in the first dhyāna. Remorse can be associated with ignorance; its cognitive form is coarse, while craving and the others are subtle. Torpor, investigation, and inspection can accompany the ten afflictions, because they are not mutually contradictory. Remorse is associated with the intermediate and greater secondary afflictions, not the ten such as wrath, because each of those depends on its own principal. Torpor, investigation, and inspection can accompany the twenty, because in states of torpor and so forth, defilement is aroused in all cases. These four all extend across the three natures of wholesome and so forth, because one also feels remorse toward indeterminate karma. They can be associated with both types of wholesome, because remorse can occur in states of hearing and so forth. The remaining three all extend across defiled, purified, and indeterminate. Remorse is not defiled, for its understanding is coarse and vehement. Among the four indeterminates, remorse is only the middle two, for its cognitive form is coarse and vehement, not being the fruit of absorption. Torpor excludes the fourth, not being induced by absorption; the mind born of fruition also admits of torpor. Investigation and inspection exclude the first, for its understanding is faint and inferior, incapable of investigating names, meanings, and so forth. Remorse and torpor exist only in the desire realm. Investigation and inspection exist in the desire realm and the first dhyāna; the dharmas of the other realms and stages are all wondrous and pure. Remorse does not pertain to the non-trainee (aśaikṣa), for it is abandoned upon detachment from desire. Torpor, investigation, and inspection all extend across the three categories [of trainee, non-trainee, and neither], because all conditioned wholesome dharmas of those seeking liberation are called trainee [dharmas], and all conditioned wholesome dharmas of those whose training is complete are called non-trainee [dharmas]. Remorse and torpor extend only to what is abandoned by seeing and cultivation, for they also arise through the force of wrong view and the like, not being directly induced by the uncontaminated path. Although investigation and inspection are not the genuine uncontaminated path, they can induce it and are induced from it; hence they extend across what is abandoned by seeing, by cultivation, and what is not to be abandoned. Because these very investigation and inspection are not to be abandoned, among the five dharmas they extend across two kinds. Investigation and inspection are precisely the seven discriminations, and right thought (samyaksaṃkalpa) is said to be uncontaminated. Furthermore, they are said to be the cause of speech, and in subsequent wisdom expounding the Dharma there are investigation and inspection, unlike the Buddha-stage which is effortless; therefore, these investigation and inspection also extend to the uncontaminated. The remaining analytical categories are explained extensively as in the treatises. These caittas of the six categories are not said to be mere differentiated states of the mind itself; they are associated by virtue of being distinct entities, not identical in nature. Otherwise, the nature of the five aggregates would not be established, for there would be no entities for the three aggregates of feeling, perception, and formations. That feeling and perception are made into separate aggregates is due to their being the root of dispute, the cause of transmigration, and the order [of grossness]. All the rest are subsumed under the formations aggregate, and are also subsumed under the dharma base and dharma realm. Because these three [classifications] are broad and encompass everything, whatever is not subsumed by the others is subsumed here.