Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4

二十皆非學、無學攝。此但是染，彼唯淨故。

All twenty are not included in learner or non-learner. These are only defiled, and those are only pure.

後十，唯通見、修所斷，與二煩惱相應起故。見所斷者，隨迷諦相，或總、或別，煩惱俱生，故隨所應，皆通四諦。迷諦親疎等，皆如煩惱說。

The latter ten extend only to what is eliminated by seeing and by cultivation, since they arise in association with the two kinds of affliction. Those eliminated by seeing, following the aspect of the truths they confuse, whether general or specific, are innate with the afflictions, and so as appropriate all extend to the four truths. The nearness and distance of confusion about the truths and so on are all explained like the afflictions.

前十，有義：唯修所斷，緣麁事境，任運生故。有義：亦通見、修所斷。依二煩惱勢力起故。緣他見等，生忿等故。見所斷者，隨所應緣，總、別惑力，皆通四諦。此中有義：忿等但緣迷諦惑生，非親迷諦。行相麁淺，不深取故。有義：嫉等亦親迷諦，於滅、道等生嫉等故。

As for the first ten, one view: they are eliminated only by cultivation, taking coarse objects and arising spontaneously. One view: they also extend to what is eliminated by seeing and cultivation, since they arise relying on the force of the two afflictions, and wrath and the others arise from taking others' views and so on. Those eliminated by seeing, according to what they take as object, by the power of general and specific delusions, all extend to the four truths. Here one view: wrath and the others arise only from taking as object delusions that confuse the truths, and do not directly confuse the truths, since their characteristics are coarse and shallow and do not grasp deeply. One view: envy and the like also directly confuse the truths, since envy and the like arise toward cessation and the path and so on.

然忿等十，但緣有事，要託本質，方得生故。緣有漏等，準上應知。

But the ten, wrath and the others, take only existent things as object, and must rely on an original object to arise. Taking things with outflows and so on as object should be understood by analogy with the above.

護法等菩薩造

Composed by Bodhisattva Dharmapala and others.

三藏法師玄奘奉詔譯

Translated by Tripitaka Master Xuanzang by imperial command.

已說二十隨煩惱相。不定有四，其相云何？

The characteristics of the twenty secondary afflictions have been explained. What are the characteristics of the four unfixed ones?

頌曰：

The verse says:

「不定謂悔、眠、尋、伺，二各二。」

"The unfixed are said to be regret, sleep, initial thought, and sustained thought; each of the two is of two kinds."

論曰：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。

The treatise says: regret, sleep, initial thought, and sustained thought are unfixed with respect to wholesome, defiled, and other kinds; they are not like contact and the others which definitely pervade the mind, nor like desire and the others which definitely pervade the grounds, so they are established as unfixed.

悔謂惡作，惡所作業，追悔為性，障止為業。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。

Regret is remorse: disliking the deed one has done, its nature is repentance, and its function is obstructing calm. This is provisionally named after the cause by way of the effect, since one first dislikes the deed done and only afterward repents; regret about not having done something earlier is also included in remorse, as in repenting and saying: it was my wrongdoing that I did not do such a deed earlier.

眠謂睡眠，令身不自在，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。

Sleep is slumber: making the body not at ease, its nature is obscurity and briefness, and its function is obstructing insight. That is to say, in the stage of sleep the body is not at ease, the mind is extremely dim and weak, and turns through a single door. "Obscurity" distinguishes it from concentration; "briefness" distinguishes it from waking, to show that sleep is not without substance and function. This name is provisionally established in the stage without mind, like the other hindrances and bonds that correspond with the mind.

有義：此二唯痴為體，說隨煩惱及痴分故。

One view: these two have only delusion as their substance, since they are said to be secondary afflictions and portions of delusion.

有義：不然，亦通善故。應說此二染痴為體；淨即無痴，論依染分說隨煩惱及痴分攝。

One view: not so, since they also extend to the wholesome. One should say that these two when defiled have delusion as their substance; when pure, it is non-delusion, and the treatise speaks in terms of the defiled portion, saying they are included in secondary afflictions and portions of delusion.

有義：此說亦不應理，無記非痴、無痴性故。應說惡作思、慧為體，明瞭思擇所作業故。睡眠合用思、想為體，思、想種種夢境相故。論俱說為世俗有故。彼染汙者是痴等流，如不信等，說為痴分。

One view: this saying is also not reasonable, since the indeterminate is not of the nature of delusion or non-delusion. One should say that remorse has intention and wisdom as its substance, since it clearly discriminates the deed done. Sleep combines intention and perception as its substance, since intention and perception form the various dream images. The treatise says both exist conventionally. The defiled ones are outflows of delusion, like lack of faith and the others, and are said to be portions of delusion.

有義：彼說理亦不然，非思、慧、想纏彼性故。應說此二各別有體，與餘心所行相別故。隨痴相說，名世俗有。

One view: their reasoning is also not so, since the nature is not that of intention, wisdom, perception, or binding. One should say that these two each have their own substance, differentiated by the characteristics of the other mental factors. Said following the characteristic of delusion, they are called conventionally existent.

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，若離思、慧，尋、伺二種體類差別不可得故。

Initial thought is seeking: making the mind hasty, with regard to the object of mental speech, its nature is coarse turning; sustained thought is examining: making the mind hasty, with regard to the object of mental speech, its nature is subtle turning. Both have as their function being the basis of the stage in which body and mind are at ease or not at ease. Both use a portion of intention and wisdom as their substance, since toward the object of mental speech they are the discrimination of kinds, with respect to not deeply inferring and deeply inferring; apart from intention and wisdom, no difference in the substance and kind of the two, initial and sustained thought, can be found.

「二各二」者，有義：尋、伺各有染、淨二類差別。

"Each of the two is of two kinds": one view: initial thought and sustained thought each have two kinds, defiled and pure.

有義：此釋不應正理，悔、眠亦有染、淨二故。

One view: this explanation is not in accord with right reason, since regret and sleep also have two kinds, defiled and pure.

應說如前諸染心所，有是煩惱、隨煩惱性，此二各有不善、無記，或復各有纏及隨眠。

One should say that, as with the earlier defiled mental factors, some are of the nature of afflictions and secondary afflictions, and these two each have the unwholesome and the indeterminate, or else each have bonds and latent tendencies.

有義：彼釋亦不應理，不定四後有此言故。

One view: their explanation is also not reasonable, since these words come after the four unfixed.

應言「二」者顯二種二：一謂悔、眠；二謂尋、伺。此二二種，種類各別，故一「二」言，顯二二種。

One should say that "two" shows two kinds of two: one is regret and sleep; the other is initial and sustained thought. These two kinds of two differ in kind, so a single word "two" shows two kinds of two.

此各有二，謂染、不染。

Each of these has two, namely defiled and not defiled.

非如善、染各唯一故。或唯簡染，故說此言，有亦說為隨煩惱故。為顯不定義，說「二各二」言，故置此言深為有用。

This is unlike the wholesome and the defiled, each only one. Or it only distinguishes the defiled, so this statement is made, since those that exist are also said to be secondary afflictions. In order to show the meaning of being unfixed, the words "each of the two is of two kinds" are said, so setting up this statement is very useful.

四中尋、伺定是假有，思、慧合成，聖所說故。

Among the four, initial and sustained thought are definitely provisionally existent, being combined from intention and wisdom, as spoken by the saints.

悔、眠，有義：亦是假有，《瑜伽》說為世俗有故。

Regret and sleep, one view: also provisionally existent, since the Yogacarabhumi says they exist conventionally.

有義：此二是實物有，唯後二種說假有故。世俗有言隨他相說，非顯前二定是假有，又如內種體雖是實，而論亦說世俗有故。

One view: these two are really existent things, and only the latter two are said to be provisionally existent. The word "conventionally existent" is said following another's characteristic and does not show that the former two are definitely provisional, just as the substance of the inner seeds is real, yet the treatise also says conventionally existent.

四中尋、伺定不相應，體類是同，麁、細異故。依於尋、伺有染、離染立三地別，不依彼種現起有無，故無雜亂。

Among the four, initial and sustained thought definitely do not correspond with each other; their substance and kind are the same, differing only in coarseness and subtlety. Based on initial and sustained thought, the distinction of three grounds is established by being defiled or free from defilement, not relying on the presence or absence of their manifestation, so there is no confusion.

俱與前二容互相應，前二亦有互相應義。

All may correspond with the former two, and the former two also have the meaning of corresponding with each other.

四皆不與第七、八俱，義如前說；悔、眠唯與第六識俱，非五法故。

None of the four is accompanied by the seventh or eighth consciousness, with the meaning as explained earlier; regret and sleep are accompanied only by the sixth consciousness, not being the five dharmas.

有義：尋、伺亦五識俱，論說：五識有尋、伺故。

One view: initial and sustained thought are also accompanied by the five consciousnesses, since the treatise says the five consciousnesses have initial and sustained thought.

又說：尋、伺即七分別，謂有相等。《雜集》復言：任運分別謂五識故。

It also says: initial and sustained thought are the seven discriminations, namely that with characteristics and so on. The Compendium says further: spontaneous discrimination refers to the five consciousnesses.

有義：尋、伺唯意識俱。

One view: initial and sustained thought are accompanied only by mental consciousness.

論說：尋求、伺察等法皆是意識不共法故。又說：尋、伺憂、喜相應，曾不說與苦、樂俱故。捨受遍故，可不待說。何緣不說與苦、樂俱？雖初靜慮有意地樂，而不離喜，總說喜名；雖純苦處有意地苦，而似憂故，總說為憂。又說：尋、伺以名身等義為所緣，非五識身以名身等義為境故。

The treatise says: seeking, examining, and the like are all unshared dharmas of the mental consciousness. It also says: initial and sustained thought correspond with sorrow and joy, and it never says they are accompanied by pain or pleasure. Equanimity is pervasive, so it need not be said. Why is it not said they are accompanied by pain and pleasure? Though the first concentration has mental pleasure, it does not leave joy, and so is generally called joy; though in places of pure suffering there is mental pain, it resembles sorrow and so is generally called sorrow. It also says: initial and sustained thought take the meaning of name-body and so on as their object, which is not the case for the five consciousness bodies taking the meaning of name-body and so on as object.

然說五識有尋、伺者，顯多由彼起，非說彼相應。《雜集》所言：任運分別謂五識者，彼與《瑜伽》所說分別，義各有異：彼說任運即是五識，《瑜伽》說此是五識俱分別意識相應尋、伺。

But as for saying the five consciousnesses have initial and sustained thought, it shows that they mostly arise through those, not that they correspond with them. As for what the Compendium says, that spontaneous discrimination refers to the five consciousnesses, it differs in meaning from the discrimination spoken of in the Yogacarabhumi: the former says spontaneity is the five consciousnesses, while the Yogacarabhumi says this is the initial and sustained thought that correspond with the discriminating mental consciousness accompanied by the five consciousnesses.

故彼所引為證不成，由此五識定無尋、伺。

So what they cite as evidence is not established, and thus the five consciousnesses definitely have no initial or sustained thought.

有義：惡作憂、捨相應，唯慼行轉，通無記故。

One view: remorse corresponds with sorrow and equanimity, turns only in grief, and extends to the indeterminate.

睡眠喜、憂、捨受俱起，行通歡、慼、中庸轉故。

Sleep arises together with joy, sorrow, and equanimity, turning in joyful, sorrowful, and neutral modes.

尋、伺憂、喜、捨、樂相應，初靜慮中意樂俱故。

Initial and sustained thought correspond with sorrow, joy, equanimity, and pleasure, being accompanied by mental pleasure in the first concentration.

有義：此四亦苦受俱，純苦趣中，意苦俱故。

One view: these four are also accompanied by pain, since in purely painful destinies they are accompanied by mental pain.

四皆容與五別境俱，行相、所緣不相違故。

All four may be accompanied by the five object-specific factors, since their characteristics and objects do not conflict.

悔、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。

Regret and sleep may be accompanied only by ten wholesome factors, since they exist only in the desire realm and lack pliancy. Initial and sustained thought may be accompanied by eleven wholesome factors, since in the first concentration they are accompanied by pliancy.

悔但容與無明相應，此行相麁，貪等細故。

Regret may correspond only with ignorance, since its characteristic is coarse and greed and the others are subtle.

睡眠、尋、伺十煩惱俱，此彼展轉不相違故。

Sleep, initial thought, and sustained thought are accompanied by the ten afflictions, since these and those do not mutually conflict.

悔與中、大隨惑容俱，非忿等十，各為主故。睡眠、尋、伺二十容俱，眠等位中皆起彼故。

Regret may be accompanied by the middle and major secondary delusions but not by wrath and the other ten, each being the principal. Sleep, initial thought, and sustained thought may be accompanied by the twenty, since in the stages of sleep and so on all those arise.

此四皆通善等三性，於無記業亦追悔故。

All four extend to the three natures of wholesome and so on, since one also repents of indeterminate karma.

有義：初二唯生得善，行相麁鄙及昧略故；後二亦通加行善攝，聞所成等有尋、伺故。

One view: the first two are only innately wholesome, since their characteristics are coarse and crude and obscure and brief; the latter two are also included in the wholesome of applied effort, since the wisdom from hearing and so on has initial and sustained thought.

有義：初二亦加行善，聞、思位中有悔、眠故。

One view: the first two are also wholesome through applied effort, since in the stages of hearing and reflection there are regret and sleep.

後三皆通染、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，不能尋察名等義故。

The last three are all of mixed defiled, pure and indeterminate types; but regret is not defiled, because it is explained as coarse and fierce. Among the four indeterminate ones, regret is included only in two, because its mode of appearance is coarse and fierce and it is not a result of meditative concentration. Sleep excludes the fourth, because it is not drawn forth by concentration, and a mind born of maturation can also have sleep. Initial thought and sustained thought exclude the first, because that is explained as subtle and weak and cannot investigate the meaning of names and the like.

惡作、睡眠唯欲界有，尋、伺在欲及初靜慮，餘界地法皆妙靜故。

Regret and sleep exist only in the desire realm; initial and sustained thought exist in the desire realm and the first dhyana, because the dharmas of the remaining realms and levels are all wondrously still.

悔、眠生上必不現起，尋、伺上下亦起下上。

Regret and sleep, once born in a higher realm, certainly do not manifest there; initial and sustained thought of higher and lower levels also arise in the lower and upper.

下上尋、伺能緣上下。

Initial and sustained thought of the lower and upper levels can take the upper and lower as objects.

有義：悔、眠不能緣上，行相麁近，極昧略故。

One view holds: regret and sleep cannot take the higher as object, because their modes of appearance are coarse and near, extremely dim and obscure.

有義：此二亦緣上境，有邪見者悔修定故，夢能普緣所更事故。

Another view holds: these two also take higher objects, because those with wrong views regret cultivating meditation, and because dreams can universally take as objects what has been experienced.

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。

Regret is not of the stage beyond learning, because it has left desire behind; sleep, initial thought and sustained thought all extend to three kinds. For those seeking liberation, all conditioned good dharmas are called learning; for those whose learning is complete, all conditioned good dharmas are beyond learning.

悔、眠唯通見、修所斷，亦邪見等勢力起故，非無漏道親所引生故，亦非如憂，深求解脫故。若已斷故名非所斷，則無學眠非所斷、攝。

Regret and sleep extend only to what is cut off by the path of seeing and the path of cultivation, because they also arise by the force of wrong views and the like, and are not directly drawn forth by the flawless path, and unlike sorrow, they do not deeply seek liberation. If they are called not to be cut off because they have already been cut off, then the sleep of those beyond learning is included among what is not to be cut off.

尋、伺雖非真無漏道，而能引彼，從彼引生，故通見、修、非所斷攝。

Initial and sustained thought, though not the true flawless path, can draw forth those and are drawn forth from those, so they extend to what is cut off by seeing, by cultivation, and what is not to be cut off.

有義：尋、伺非所斷者，於五法中唯分別攝，《瑜伽》說彼是分別故。

One view holds: the initial and sustained thought that are not to be cut off are included, among the five dharmas, only in discrimination, because the Yogacara says that they are discrimination.

有義：此二亦正智攝，說：正思惟是無漏故，彼能令心尋求等故。又說：彼是言說因故，未究竟位於藥、病等未能遍知，後得智中為他說法必假尋、伺，非如佛地無功用說，故此二種亦通無漏。雖說尋、伺必是分別，而不定說唯屬第三，後得正智中亦有分別故。

Another view holds: these two are also included in right wisdom, because it says that right thought is flawless, because they can make the mind seek and so on. It also says that they are the cause of speech; in the stage not yet complete, one has not fully known medicines, illnesses and so on, and in the wisdom attained afterward, teaching others necessarily relies on initial and sustained thought, unlike the Buddha stage, where teaching is effortless; so these two also extend to the flawless. Although it says that initial and sustained thought are necessarily discriminative, it does not definitely say they belong only to the third, because in right wisdom attained afterward there is also discrimination.

餘門準上，如理應思。

The other aspects follow the above, and should be considered according to principle.