唯識三十頌 偈十四 隨煩惱餘·不定
染心專拆修行要練的那幾樣。這一首把隨煩惱剩下的四個（大隨後四）講完——它們正是「別境」念定慧的反面：失念拆念（記不住、提不起）、散亂拆定（心如猿猴流蕩，靠念力才暫住）、不正知拆慧（會錯意，故多所毀犯）；而放逸是總綱，懈怠加貪瞋癡，對該斷的不斷、該修的不修（翻「不放逸」，非別有體）。接上一首掉沈障止觀，這一首把念定慧的拆毀者一一點名——二十隨煩惱至此列名圓滿。
收尾還補上心所最後一位「不定」四個：悔·眠·尋·伺。它們特別在『可善可染、看情況』——非定善非定染、非遍心非遍地，故名不定。悔（惡作）追悔而障止，眠昧略而障觀，尋麁、伺細，於意言境推求伺察。「二各二」者，悔眠一雙、尋伺一雙，各通染淨。
到這一首，心所六位——遍行五·別境五·善十一·煩惱六·隨煩惱二十·不定四，五十一個全標，一張心所表收尾。讀法仍一條：認得染心拆的是哪個念定慧，當下提起對治。
Defilement dismantles exactly the faculties practice has to build. This verse finishes the last four derivative afflictions (the major-last four) — they are the reverse of the "object-specific" mindfulness·concentration·discernment: forgetfulness undoes mindfulness (cannot retain or sustain it), distraction undoes concentration (the mind drifts like a monkey, halting only when tethered by mindfulness), non-discernment undoes discernment (misconstrues, hence "many transgressions"); while negligence is the head — indolence plus greed-hatred-delusion, unwilling to sever what should be severed or cultivate what should be cultivated (reversing "non-negligence," not a separate substance). Continuing the last verse's agitation·torpor that block calm·insight, this verse names the dismantlers of mindfulness·concentration·discernment one by one — and the twenty derivatives are now all named.
The verse also adds the last class of mental factors, the four "indeterminate": regret·sleep·investigation·analysis. Their distinctiveness is "wholesome-or-defiled, depending" — not definitely wholesome or defiled, not pervading the mind or the ground, hence indeterminate. Regret (惡作) churns and blocks calm; sleep is dull-cursory and blocks insight; investigation is coarse, analysis fine, both hurrying over the object of inner-speech. "Two, each twofold": regret·sleep one pair, investigation·analysis one pair, each running both defiled and pure.
With this verse, the six classes of mental factors — five universal · five object-specific · eleven wholesome · six root afflictions · twenty derivatives · four indeterminate — all fifty-one are set out, a mental-factor table closing. The reading stays one thing: recognize which mindfulness-concentration-discernment a defiled factor dismantles, and raise the antidote in the present moment.
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。
本頌（玄奘 T31n1586）〔T31n1586 0060c01–02〕
放逸及失念、散亂、不正知。
不定謂悔、眠，尋、伺二各二。
偈十四收心所二位：隨煩惱末四（放逸·失念·散亂·不正知＝大隨後四，至此二十隨煩惱列名圓滿）＋不定四（悔·眠·尋·伺；「二各二」謂悔眠一雙、尋伺一雙，各通染淨）。 科判位：唯識相 · 廣辯 · 第三能變·心所六位別釋（偈十–十四）之隨煩惱（末）與不定（第六位）——至此六位心所五十一全標。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本頌
放逸及失念、散亂、不正知。 不定謂悔、眠，尋、伺二各二。
白話
這一首把心所的最後兩格講完：先收掉隨煩惱剩下的四個（大隨後四），再講「不定」這一類四個。
隨煩惱末四（大隨後四）——範圍最大、遍一切染心：
- 「放逸」：對該斷的染、該修的淨，都不肯防、不肯修，放任散漫（它不是另有一個東西，就是懈怠加上貪、瞋、癡合起來，總名放逸）。
- 「失念」：對所緣的境記不住、提不起正念（障礙「念」）。
- 「散亂」：對所緣的境心東流西蕩、定不下來（障礙「定」）。
- 「不正知」：對所觀的境理解錯誤、會錯意（障礙「正知」，所以多所毀犯）。
把這四個跟前面對照：上一首的掉舉、惛沈是打坐人最熟的兩個敵人（障止、障觀）；這一首的失念、散亂、不正知，正好是「別境」裡念、定、慧三個的反面——念定慧是修行要練起來的，這三個就是專門拆它們的。到這裡，二十個隨煩惱就全列完了。
不定四（悔·眠·尋·伺）——善惡不定的一類：
這四個特別在哪？前面的善、煩惱、隨煩惱，性質都定死了（善就是善，煩惱就是染）。這四個卻是『看情況』——可善可染，不一定遍一切心、也不一定遍一切地，所以叫「不定」。
- 「悔」（又名惡作）：對做過的事後悔（追悔）。注意它「障止」——後悔翻來覆去，心就靜不下來。（後悔做了壞事是善悔，後悔做了好事就是染。）
- 「眠」（睡眠）：讓身體不自在、心昏昧簡略、提不起（障觀）。
- 「尋」：心對著「意言」（內心的言語思惟）粗略地推求、找。
- 「伺」：心對著意言細細地伺察、琢磨。（尋是粗、伺是細，兩個都是用「思」和「慧」的一分合成的。）
「二各二」是說：這四個分兩雙——悔、眠一雙，尋、伺一雙；每一雙又各通染、淨兩種。
到這一首，心所六位（遍行五·別境五·善十一·煩惱六·隨煩惱二十·不定四）總共五十一個，就全部標完了。
The verse
放逸及失念、散亂、不正知。 不定謂悔、眠，尋、伺二各二。
negligence and forgetfulness, distraction, non-discernment; the indeterminate are regret, sleep, investigation and analysis — two, each twofold.
In plain words
This verse finishes the last two columns of the mental factors: first it closes out the remaining four derivative afflictions (the last four major ones), then it gives the four "indeterminate."
The last four derivatives (major) — the widest range, pervading every defiled mind:
- "Negligence": unwilling to guard against the defiled or cultivate the pure, dissolute and slack (not a separate thing — it is indolence plus greed-hatred-delusion combined, named negligence overall).
- "Forgetfulness": unable to retain the object clearly, unable to keep up right mindfulness (blocking "mindfulness").
- "Distraction": the mind drifting this way and that over its objects, unable to settle (blocking "concentration").
- "Non-discernment": misconstruing the contemplated object, getting it wrong (blocking "right knowing," hence "many transgressions").
Set these against what came before: the last verse's agitation and torpor are the two enemies every meditator knows (blocking calm, blocking insight); this verse's forgetfulness, distraction, non-discernment are exactly the reverse of the "object-specific" mindfulness, concentration, and discernment — the very faculties practice has to build, and these three are what dismantle them. With this, all twenty derivative afflictions are named.
The four indeterminate (regret·sleep·investigation·analysis) — a class undetermined as to good or defiled:
What is special about these four? The earlier wholesome, root, and derivative factors all have a fixed moral nature (wholesome is wholesome, afflicted is defiled). These four, though, "depend on the case" — they can be wholesome or defiled, do not necessarily pervade every mind, do not necessarily pervade every ground; hence "indeterminate."
- "Regret" (also "evil-doing"): regretting what one has done. Note it "blocks calm" — regret churning back and forth keeps the mind from settling. (Regretting an evil deed is wholesome regret; regretting a good deed is defiled.)
- "Sleep": making the body not at ease, the mind dull and cursory, unrousable (blocking insight).
- "Investigation": the mind coarsely searching over "inner-speech" (the verbal thinking within).
- "Analysis": the mind finely examining over inner-speech. (Investigation is coarse, analysis fine; both are made of a portion of "volition" and "discernment.")
"Two, each twofold" means: these four fall into two pairs — regret·sleep one pair, investigation·analysis another; and each pair, in turn, runs both defiled and pure.
With this verse, the six classes of mental factors (5 universal · 5 object-specific · 11 wholesome · 6 root afflictions · 20 derivatives · 4 indeterminate), fifty-one in all, are completely set out.
上一首已點掉沈，這一首為何還要再添四個大隨
上一首在大隨裡特別點出掉舉、惛沈，說它們是打坐人最切身的兩個敵人——一個障止、一個障觀。這裡有個追問：大隨還沒講完，這一首補上的放逸、失念、散亂、不正知，跟前面那四個是同一回事，還是另有著落？
《成唯識論》的定義給了極準的答案：這四個不是泛泛地『又是煩惱』，而是正對著修行要練起來的那幾個善法、別境法，一個一個地拆。
三把對位：失念拆念，散亂拆定，不正知拆慧
把偈十「別境五」裡的後三個（念·定·慧）擺出來，這一首的對位就清清楚楚：
失念，正拆「念」。《成唯識論》說失念「於諸所緣，不能明記為性；能障正念」（〔T31n1585 0034b22–23〕）。念是把所緣境牢牢記住、提得起；失念就是記不住、提不起——念力一失，定慧就無從談起。
散亂，正拆「定」。論說散亂「於諸所緣，令心流蕩為性；能障正定」（〔0034b29〕）。定是心一境性、安住不動；散亂就是心東流西蕩、安不住。論裡有個傳神的喻：染心被掉亂之力牽著，常念念換所解、換所緣，「或由念等力所制伏，如繫猨猴有暫時住」（〔0034c11–13〕）——散亂的心像猿猴，靠念力繫住，才得暫停。
不正知，正拆『慧（正知）』。論說不正知「於所觀境，謬解為性；能障正知」，所以「多所毀犯」（〔0034c14–16〕）。慧是於所觀境如實揀擇；不正知就是會錯意、解顛倒——知見一歪，行就跟著犯。
至於放逸，是這一組的總綱。論說它「於染、淨品，不能防、修，縱蕩為性」，而且「非別有體」——它就是懈怠加貪瞋癡合起來，對該斷的不肯斷、該修的不肯修（〔0034b17–22〕）。它翻的正是善法裡的「不放逸」。接著上一首掉沈障止觀，這一首把念定慧的拆毀者一一點名——到此，二十個隨煩惱列名圓滿。
最後一格「不定」：善惡不由自己定
收完隨煩惱，這一首還補上心所的最後一位——「不定」四個（悔·眠·尋·伺）。它們特別在哪？
《成唯識論》說得明白：這四個「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」（〔0035c09–11〕）。前面五位心所，性質都定死了：遍行定遍一切心、善定是善、煩惱定是染。唯獨這一位——可善可染，要看它跟什麼相應，所以叫「不定」。
- 悔（惡作）：論說「惡所作業，追悔為性，障止為業」（〔0035c11–12〕）。後悔做過的事——後悔做了惡是善，後悔做了善就成染。它「障止」：心一翻悔，就靜不下來。
- 眠（睡眠）：論說「令身不自在，昧、略為性，障觀為業」（〔0035c14〕）。睡眠位身不自在、心極闇劣，所以「障觀」。
- 尋與伺：論說尋「令心怱遽於意言境，麁轉」、伺「細轉」，「並用思、慧一分為體」（〔0035c29–0036a04〕）。對著內心的言語思惟，粗的推求叫尋、細的伺察叫伺。
而「二各二」，論主自己解：悔、眠一雙，尋、伺一雙，「此各有二，謂染、不染」（〔0036a09–12〕）。每一雙都通染淨——這正是「不定」二字的落實。
五十一全標：一張心所表到此收尾
從偈十到這一首，心所的別釋走完了：遍行五、別境五、善十一、煩惱六、隨煩惱二十、不定四——合起來正是五十一個心所，一張完整的心所表，到這一首收尾。 而這張表的讀法始終是一條：染的（煩惱·隨煩惱）要認得它拆的是哪個善、哪個定慧，好對症提起對治；淨的（善）要練起來，正是在拆對面的染。連最後這「不定」一位也在提醒：心所的善惡，多半不在它自己，而在你當下與什麼相應——所以修行不是去別處找一個好心，是在每一個當下，看清正起的是念定慧，還是失念散亂不正知。
The last verse already named agitation and torpor — why add four more major derivatives here?
The last verse singled out agitation and torpor among the major derivatives, calling them the two most intimate enemies of the meditator — one blocking calm, one blocking insight. A probing question follows: the major class was not yet finished; are the negligence, forgetfulness, distraction, and non-discernment added here the same thing as those four, or do they land somewhere of their own?
The CWL's definitions give a precise answer: these four are not vaguely "more afflictions," but dismantle, one by one, exactly the wholesome and object-specific factors that practice has to build.
Three exact reversals: forgetfulness undoes mindfulness, distraction undoes concentration, non-discernment undoes discernment
Lay out the last three of verse 10's "five object-specific" (mindfulness·concentration·discernment), and this verse's correspondences come clear:
Forgetfulness undoes "mindfulness." The CWL says forgetfulness is "unable to retain the object clearly, blocking right mindfulness" (〔T31n1585 0034b22–23〕). Mindfulness holds the object firmly and keeps it present; forgetfulness cannot retain or sustain it — once the power of mindfulness is lost, concentration and discernment have no footing.
Distraction undoes "concentration." The commentary says distraction "makes the mind drift over its objects, blocking right concentration" (〔0034b29〕). Concentration is one-pointedness, abiding unmoved; distraction is the mind drifting this way and that, unable to abide. There is a vivid image: the defiled mind, dragged by the force of agitation-distraction, constantly changes what it construes and what it takes as object, "或由念等力所制伏，如繫猨猴有暫時住" (〔0034c11–13〕) — the distracted mind is like a monkey, gaining a brief halt only when tethered by the power of mindfulness.
Non-discernment undoes "discernment (right knowing)." The commentary says non-discernment "misconstrues the contemplated object, blocking right discernment," hence "many transgressions" (〔0034c14–16〕). Discernment is the faithful sorting of the contemplated object; non-discernment gets it wrong, construes upside down — once the view skews, conduct transgresses with it.
As for negligence, it is the overall head of this set. The CWL says it is "unable to guard against the defiled or cultivate the pure, dissolute by nature," and "not a separate substance" — it just is indolence plus greed-hatred-delusion: unwilling to sever what should be severed, unwilling to cultivate what should be cultivated (〔0034b17–22〕). What it reverses is precisely the wholesome "non-negligence." Continuing the last verse's agitation·torpor that block calm·insight, this verse names the dismantlers of mindfulness·concentration·discernment one by one — and with this, all twenty derivative afflictions are named.
The last column, "indeterminate": good or defiled not fixed in itself
Having closed the derivatives, this verse adds the last class of mental factors — the four "indeterminate" (regret·sleep·investigation·analysis). What is special about them?
The CWL states it plainly: these four are "indeterminate as to wholesome and defiled, not pervading the mind as contact does, not pervading the ground as desire does — hence the name indeterminate" (〔0035c09–11〕). The earlier five classes have a fixed nature: the universal definitely pervade every mind, the wholesome are definitely wholesome, the afflictions definitely defiled. This one class alone — can be wholesome or defiled, depending on what it co-arises with — hence "indeterminate."
- Regret (惡作): the commentary says "regretting an evil deed done, regret by nature, blocking calm" (〔0035c11–12〕). Regretting what one has done — regretting an evil is wholesome, regretting a good becomes defiled. It "blocks calm": as the mind churns in regret, it cannot settle.
- Sleep: the commentary says "making the body not at ease, dull-and-cursory by nature, blocking insight" (〔0035c14〕). In the sleep-state the body is not at ease and the mind extremely dull, so it "blocks insight."
- Investigation and analysis: the commentary says investigation "makes the mind hurry over the object of inner-speech, coarse in operation," analysis "fine in operation," and "both are made of a portion of volition and discernment" (〔0035c29–0036a04〕). Over the inner verbal thinking, the coarse searching is investigation, the fine examining is analysis.
And "two, each twofold" the commentator himself glosses: regret·sleep one pair, investigation·analysis one pair, "each of these has two, the defiled and the undefiled" (〔0036a09–12〕). Each pair runs both defiled and pure — which is just the cashing-out of the word "indeterminate."
Fifty-one all set out: a mental-factor table closes here
From verse 10 to this one, the detailing of the mental factors is done: five universal, five object-specific, eleven wholesome, six root afflictions, twenty derivatives, four indeterminate — together exactly fifty-one mental factors, a complete table, closing on this verse. And the way to read the table is throughout one thing: for the defiled (afflictions·derivatives), recognize which wholesome, which concentration-or-discernment it dismantles, so as to raise the antidote to the point; for the pure (wholesome), build them up — which is itself the dismantling of the defiled opposite. Even this last "indeterminate" class reminds us: the good or defilement of a mental factor lies mostly not in itself but in what you co-arise with right now — so practice is not finding a good mind elsewhere, but, in each present moment, seeing clearly whether what arises is mindfulness-concentration-discernment, or forgetfulness-distraction-non-discernment.
考據Apparatus
本偈收心所二位：隨煩惱末四（放逸·失念·散亂·不正知＝大隨後四，二十隨煩惱列名至此圓滿）·不定四（悔·眠·尋·伺）。隨煩惱末四其釋論《成唯識論》卷六廣辯之，不定四卷七釋之。至此六位心所五十一全標。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識相 → 廣辯 → 第三能變 → 心所六位別釋（偈十–十四）→ 隨煩惱（末四·大隨後）＋不定（第六位）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 隨煩惱末四（放逸·失念·散亂·不正知·遍染心）續大隨（卷六）→ 不定四：「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」（卷七）〔T31n1585 0035c09–11〕 |
至此六位心所（遍行五·別境五·善十一·煩惱六·隨煩惱二十·不定四）五十一全標——偈十–十四收心所別釋。
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586（本頌） | 放逸及失念、散亂、不正知。不定謂悔、眠，尋、伺二各二。 | T31n1586 0060c01–02 |
| 成唯識論 T1585（揉頌·不定） | 「不定謂悔、眠、尋、伺，二各二。」 | T31n1585 0035c08 |
| 真諦《轉識論》T1587 | 〔塵識〕……及十善惡并大小惑〔大惑＝根本·小惑＝隨煩惱〕。 | T31n1587 0062a21–23 |
義理平行所見：玄奘本頌「不定謂悔、眠，尋、伺二各二」與成唯識論揉頌唯標點小異（本頌「眠，尋」一逗，揉頌「眠、尋」一頓），文同。真諦以「小惑」總攝隨煩惱、不逐一分標，於不定位亦不別立此名——故隨煩惱末四之列名與「不定」一位之安立，係玄奘所傳成唯識論之判。
三、唯識義之釋據（眼）
（一） 隨煩惱末四（放逸·失念·散亂·不正知·大隨後·遍染心）——〔T31n1585 0034b17–c16〕：
放逸：於染、淨品，不能防、修，縱蕩為性；障不放逸，增惡損善所依為業。〔謂由懈怠及貪、瞋、癡，不能防修染淨品法，總名放逸，非別有體〕〔T31n1585 0034b17–19〕
失念：於諸所緣，不能明記為性；能障正念、散亂所依為業。〔謂失念者，心散亂故〕〔T31n1585 0034b22–24〕
散亂：於諸所緣，令心流蕩為性；能障正定，惡慧所依為業。〔謂散亂者發惡慧故〕〔T31n1585 0034b29–c01〕
不正知：於所觀境，謬解為性；能障正知、毀犯為業。〔謂不正知者，多所毀犯故〕〔T31n1585 0034c15〕
（二） 不定四（悔·眠·尋·伺·於善染等皆不定）——〔T31n1585 0035c11–0036a04〕：
悔（惡作）：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〕〔T31n1585 0035c11–12〕
眠（睡眠）：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〕〔T31n1585 0035c14–15〕
尋：尋謂尋求，令心怱遽於意言境，麁轉為性；〔T31n1585 0035c28–29〕
伺：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〕〔T31n1585 0035c29–0036a01〕
→ 末四依俱起範圍屬大隨「遍染心」（護法 俱一分義，論說此遍染心）：放逸是懈怠及貪瞋癡之分位（非別有體）·失念·散亂·不正知亦攝念慧癡之分。不定四則別為一位：善染等皆不定·非遍心·非遍地，故立「不定」之名。 → 承衍：本論收六位心所（五十一）· 百法 隨煩惱二十（#36–55 至此全）＋不定四。
四、諸家異釋（古德·標宗）
（一） 失念·散亂·不正知『體性何屬』之辯——《成唯識論》並陳三說：失念『有義：念一分攝／有義：癡一分攝（《瑜伽》）／有義：俱一分攝（論復說此遍染心）』；散亂『有義：癡一分攝（《瑜伽》）／有義：貪、瞋、癡攝（《集論》）／有義：別有自體，說三分者是彼等流，如無慚等，隨他相說名世俗有』；不正知『有義：慧一分攝／有義：癡一分攝（《瑜伽》）／有義：俱一分攝（論復說此遍染心）』。護法系取『俱一分·遍染心』義。〔T31n1585 0034b25–c20〕
（二） 掉舉·散亂二用何別——《成唯識論》：「彼令易解，此令易緣……故掉與亂，俱遍染心。」〔T31n1585 0034c10–14〕
（三） 不定四「以何為體」之辯——《成唯識論》就悔·眠並陳四說：「有義：此二唯癡為體，說隨煩惱及癡分故」／「應說此二染癡為體；淨即無癡」／「應說惡作思、慧為體……睡眠合用思、想為體」／「應說此二各別有體……隨癡相說，名世俗有」。尋·伺則「並用思、慧一分為體……若離思、慧，尋、伺二種體類差別不可得」；「四中尋、伺定是假有，思、慧合成，聖所說故」。〔T31n1585 0035c19–0036a16〕
（四）「二各二」之釋——《成唯識論》：「應言『二』者顯二種二：一謂悔、眠；二謂尋、伺。此二二種，種類各別……此各有二，謂染、不染。」〔T31n1585 0036a09–12〕——諸說盡在釋論糅文。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義（性·業·體） |
|---|---|---|
| 放逸 | pramāda | 於染淨品不能防修，縱蕩為性；增惡損善所依（懈怠及貪瞋癡之分·非別有體）〔0034b17〕 |
| 失念 | muṣitā smṛti | 於諸所緣不能明記為性；障正念·散亂所依〔0034b22〕 |
| 散亂 | vikṣepa | 於諸所緣令心流蕩為性；障正定·惡慧所依〔0034b29〕 |
| 不正知 | asaṃprajanya | 於所觀境謬解為性；障正知·毀犯為業〔0034c14〕 |
| 悔（惡作） | kaukṛtya | 惡所作業追悔為性，障止為業；於果假立因名〔0035c11〕 |
| 眠（睡眠） | middha | 令身不自在，昧略為性，障觀為業〔0035c14〕 |
| 尋 | vitarka | 令心怱遽於意言境，麁轉為性（思慧一分為體）〔0035c29〕 |
| 伺 | vicāra | 令心怱遽於意言境，細轉為性（思慧一分為體）〔0036a01〕 |
六、譬喻·修辭
本偈為心所末二位之收結，喻較疏。修辭有三：其一，末四（放逸·失念·散亂·不正知）正與別境·善相翻——失念翻「念」、散亂翻「定」、不正知翻『慧（正知）』、放逸翻「不放逸」；接偈十三掉沈障止觀，此偈名念定慧之拆毀者。其二，惡作（悔）「於果假立因名」——體是「追悔」此果，卻就所悔之「惡所作業」（因）立名，故名惡作。其三，散亂段「繫猨猴」喻：染心由掉亂力常念念易解易緣，「或由念等力所制伏，如繫猨猴有暫時住」〔T31n1585 0034c11–13〕——以繫猿喻散亂心暫得制伏。
七、互讀
- 三十頌 v.13：隨煩惱（小隨末·中隨·大隨前四）——本偈大隨後四之前承；至本偈二十隨煩惱列名圓滿。
- 三十頌 v.10：別境五（欲·勝解·念·定·慧）——本偈失念·散亂·不正知正翻其念·定·慧。
- 三十頌 v.11：善·不放逸·行捨·輕安——與本偈放逸（翻不放逸）及不定中悔（障止）·眠（障觀）相對。
- 百法明門論：隨煩惱二十（#36–55 至此全）＋不定四——本偈之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈十四〔T31n1586 0060c01–02〕。
- 成唯識論 T1585（釋論骨幹）：放逸〔卷六 0034b17–22〕· 失念〔0034b22–24〕· 失念體性辯〔0034b25–29〕· 散亂〔0034b29–c01〕· 散亂體性辯〔0034c01–10〕· 掉亂二用之別〔0034c10–14〕· 不正知〔0034c14–16〕· 不正知體性辯〔0034c16–20〕· 不定總標〔卷七 0035c09–11〕· 悔（惡作）〔0035c11–13〕· 眠（睡眠）〔0035c14–16〕· 尋〔0035c29–0036a01〕· 伺〔0036a01–02〕· 不定四體性辯〔0035c19–0036a04〕· 二各二釋〔0036a05–14〕· 尋伺假有〔0036a16〕。
- 真諦《轉識論》T1587（古漢義理平行）：小惑（隨煩惱）總攝〔0062a21–23〕。
- 窺基《成唯識論述記》T1830：大隨後四〔T43n1830 0461a14–0462a09〕· 不定四與「二各二」〔0466a08–0468c11〕。
This verse closes two classes of mental factors: the last four derivative afflictions (non-negligence's opposite·forgetfulness·distraction·non-discernment ＝ the latter four major derivatives, completing the naming of all twenty) · the four indeterminate (regret·sleep·investigation·analysis). The CWL fascicle 6 expounds the last four derivatives, fascicle 7 the four indeterminate. With this, the fifty-one mental factors of the six classes are all set out.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | Characteristic of Consciousness-Only → detailed exposition → third transformer → detailing the six classes (verses 10–14) → derivative afflictions (last four · major) ＋ indeterminate (sixth class). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | the last four major derivatives (放逸·失念·散亂·不正知 · pervading the defiled) continue the major class (fasc. 6) → the four indeterminate: "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" (fasc. 7) 〔T31n1585 0035c09–11〕 |
With this the fifty-one mental factors of the six classes (5 universal · 5 object-specific · 11 wholesome · 6 root afflictions · 20 derivatives · 4 indeterminate) are all set out — verses 10–14 detail the mental factors.
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 (root verse) | 放逸及失念、散亂、不正知。不定謂悔、眠，尋、伺二各二。 | T31n1586 0060c01–02 |
| 成唯識論 T1585 (redacted verse · indeterminate) | 「不定謂悔、眠、尋、伺，二各二。」 | T31n1585 0035c08 |
| Paramārtha 《轉識論》 T1587 | 〔塵識〕……及十善惡并大小惑〔大惑＝root · 小惑＝derivatives〕。 | T31n1587 0062a21–23 |
What the thematic parallel shows: Xuanzang's root verse "不定謂悔、眠，尋、伺二各二" differs from the CWL redacted verse only in punctuation (root "眠，尋" one comma, redaction "眠、尋" one enumeration-mark), the wording identical. Paramārtha gathers the derivatives under "the small defilements," not detailing each, and does not separately establish the "indeterminate" class — so the naming of the last four derivatives and the setting-up of the "indeterminate" class follow the CWL as transmitted by Xuanzang.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The last four derivatives (non-negligence's opposite·forgetfulness·distraction·non-discernment · major · pervading the defiled) — 〔T31n1585 0034b17–c16〕:
Negligence (放逸): 於染、淨品，不能防、修，縱蕩為性；障不放逸，增惡損善所依為業。〔謂由懈怠及貪、瞋、癡，不能防修染淨品法，總名放逸，非別有體〕〔T31n1585 0034b17–19〕
Forgetfulness (失念): 於諸所緣，不能明記為性；能障正念、散亂所依為業。〔謂失念者，心散亂故〕〔T31n1585 0034b22–24〕
Distraction (散亂): 於諸所緣，令心流蕩為性；能障正定，惡慧所依為業。〔謂散亂者發惡慧故〕〔T31n1585 0034b29–c01〕
Non-discernment (不正知): 於所觀境，謬解為性；能障正知、毀犯為業。〔謂不正知者，多所毀犯故〕〔T31n1585 0034c15〕
(ii) The four indeterminate (regret·sleep·investigation·analysis · indeterminate as to wholesome/defiled) — 〔T31n1585 0035c11–0036a04〕:
Regret (悔 · 惡作): 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〕〔T31n1585 0035c11–12〕
Sleep (眠 · 睡眠): 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〕〔T31n1585 0035c14–15〕
Investigation (尋): 尋謂尋求，令心怱遽於意言境，麁轉為性；〔T31n1585 0035c28–29〕
Analysis (伺): 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〕〔T31n1585 0035c29–0036a01〕
→ The last four belong by range of co-arising to the major class "pervading the defiled" (護法's "a portion of both" reading, the treatise saying they pervade the defiled): negligence is a positional form of indolence-with-greed/hatred/delusion (not a separate substance); forgetfulness·distraction·non-discernment are likewise portions of mindfulness/discernment/delusion. The four indeterminate form their own class: indeterminate as to wholesome/defiled, neither pervading-the-mind nor pervading-the-ground — hence the name "indeterminate." → Further connections: this treatise closes the six classes of mental factors (fifty-one) · 百法 twenty derivatives (#36–55, now complete) ＋ four indeterminate.
4 · Variant readings of the masters (諸家異釋 · standard-setting)
(i) The "what substance" of forgetfulness·distraction·non-discernment — the CWL lays out three positions each: forgetfulness "有義：念一分攝／有義：癡一分攝（《瑜伽》）／有義：俱一分攝（論復說此遍染心）"; distraction "有義：癡一分攝（《瑜伽》）／有義：貪、瞋、癡攝（《集論》）／有義：別有自體，說三分者是彼等流，如無慚等，隨他相說名世俗有"; non-discernment "有義：慧一分攝／有義：癡一分攝（《瑜伽》）／有義：俱一分攝（論復說此遍染心）". Dharmapāla's line takes the "portion-of-both · pervading-the-defiled" sense. 〔T31n1585 0034b25–c20〕
(ii) How agitation and distraction differ in function — the CWL: "彼令易解，此令易緣……故掉與亂，俱遍染心。" 〔T31n1585 0034c10–14〕
(iii) The "what substance" of the four indeterminate — on regret·sleep the CWL lays out four positions: "有義：此二唯癡為體，說隨煩惱及癡分故" / "應說此二染癡為體；淨即無癡" / "應說惡作思、慧為體……睡眠合用思、想為體" / "應說此二各別有體……隨癡相說，名世俗有"; investigation·analysis "並用思、慧一分為體……若離思、慧，尋、伺二種體類差別不可得," and "四中尋、伺定是假有，思、慧合成，聖所說故." 〔T31n1585 0035c19–0036a16〕
(iv) The gloss on "二各二" — the CWL: "應言『二』者顯二種二：一謂悔、眠；二謂尋、伺。此二二種，種類各別……此各有二，謂染、不染。" 〔T31n1585 0036a09–12〕 — all positions lie within the commentary's redaction.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense (nature · function · substance) |
|---|---|---|
| 放逸 | pramāda | unable to guard against the defiled / cultivate the pure, dissolute; basis for growing evil and harming good (a portion of indolence·greed·hatred·delusion · not a separate substance) 〔0034b17〕 |
| 失念 | muṣitā smṛti | unable to clearly retain the object; blocking right mindfulness · basis of distraction 〔0034b22〕 |
| 散亂 | vikṣepa | making the mind drift over its objects; blocking right concentration · basis of bad discernment 〔0034b29〕 |
| 不正知 | asaṃprajanya | misconstruing the contemplated object; blocking right discernment · function of transgression 〔0034c14〕 |
| 悔（惡作） | kaukṛtya | regretting an evil deed done, regret by nature, blocking calm; the cause-name fixed on the result 〔0035c11〕 |
| 眠（睡眠） | middha | making the body not at ease, dull-and-cursory by nature, blocking insight 〔0035c14〕 |
| 尋 | vitarka | making the mind hurry over the object of inner-speech, coarse in operation (a portion of volition·discernment) 〔0035c29〕 |
| 伺 | vicāra | making the mind hurry over the object of inner-speech, fine in operation (a portion of volition·discernment) 〔0036a01〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse closes the last two classes of mental factors; similes are sparse. Three points of rhetoric: first, the last four (negligence·forgetfulness·distraction·non-discernment) are exactly the reverse of the object-specific and wholesome — forgetfulness reverses "mindfulness," distraction "concentration," non-discernment "discernment (right knowing)," negligence "non-negligence"; continuing verse 13's agitation·torpor that block calm·insight, this verse names the dismantlers of mindfulness·concentration·discernment. Second, regret (惡作) "fixes the cause-name on the result" — its substance is the "regretting" (result), yet it is named for the "evil deed done" (the cause regretted), hence "evil-doing." Third, the "tethered monkey" image in the distraction section: the defiled mind, driven by agitation-distraction, constantly shifts what-it-construes and what-it-takes-as-object, "或由念等力所制伏，如繫猨猴有暫時住" 〔T31n1585 0034c11–13〕 — distraction tethered like a monkey, gaining only a brief halt.
7 · Cross-readings (互讀)
- 三十頌 v.13: derivative afflictions (minor-last · middling · major-first) — the antecedent of this verse's major-last four; with this verse the naming of all twenty derivatives is complete.
- 三十頌 v.10: the five object-specific (desire·resolve·mindfulness·concentration·discernment) — this verse's forgetfulness·distraction·non-discernment exactly reverse its mindfulness·concentration·discernment.
- 三十頌 v.11: the wholesome · non-negligence · equanimity-of-formations · ease — set against this verse's negligence (reversing non-negligence) and, among the indeterminate, regret (blocking calm) · sleep (blocking insight).
- 百法明門論: twenty derivative afflictions (#36–55, now complete) ＋ four indeterminate — the hundred-dharma placement of this verse.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 14 〔T31n1586 0060c01–02〕.
- 成唯識論 T1585 (commentary backbone): negligence 〔fasc. 6 0034b17–22〕 · forgetfulness 〔0034b22–24〕 · forgetfulness-substance debate 〔0034b25–29〕 · distraction 〔0034b29–c01〕 · distraction-substance debate 〔0034c01–10〕 · agitation-distraction function-difference 〔0034c10–14〕 · non-discernment 〔0034c14–16〕 · non-discernment-substance debate 〔0034c16–20〕 · indeterminate brief statement 〔fasc. 7 0035c09–11〕 · regret 〔0035c11–13〕 · sleep 〔0035c14–16〕 · investigation 〔0035c29–0036a01〕 · analysis 〔0036a01–02〕 · four-indeterminate-substance debate 〔0035c19–0036a04〕 · "二各二" gloss 〔0036a05–14〕 · investigation-analysis nominally-existent 〔0036a16〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the small defilements (derivatives) gathered 〔0062a21–23〕.
- 窺基《成唯識論述記》 T1830: the last four major derivatives 〔T43n1830 0461a14–0462a09〕 · the four indeterminate and "二各二" 〔0466a08–0468c11〕.