Chinese
不违故。其遍行别境善所并根惑三随惑中大共十解见上文。唯根惑慢疑恶见三并小随十不定四共十七法。此方释义。言慢者。恃己于他高举为性。能障不慢生苦为业。盖有慢于德有德心不谦下。由此生死轮转无穷受诸苦故。疑者。于诸谛理犹豫为性。能障不疑善品为业。盖犹豫者善不生故。恶见者于诸谛理颠倒推度染慧为性。能障善见招苦为业。盖恶见者。多受苦故。此见总有五。谓身边邪见戒也。言小随忿者。谓依对现前不饶益境愤发为性。能障不忿执仗为业。仗谓器仗。怀忿者多发暴恶身表业故。言恨者。由忿为先怀恶不舍结冤为性。能障不恨热恼为业。盖结恨者。不能含忍恒热恼故。忿恨俱嗔一分也。覆者。于自作罪恐失利誉隐藏为性。能障不覆悔恼为业。谓覆罪者。后必悔恼不安隐故。贪痴二分也。恼者。由忿恨为先追触暴恶恨戾为性。能障不恼蛆螫为业。亦嗔分也。嫉者。殉自名利不耐他荣妒忌为性。能障不嫉忧戚为业。谓嫉者。闻见他荣深怀忧戚不安隐故。亦是瞋分。言悭者。耽着法财不能惠舍秘吝为性。能障不悭鄙畜为业。谓悭吝者。心多鄙涩畜积财法不能舍故。此属贪分。诳者。为获利誉矫现有德诡诈为性。能障不诳邪命为业。谓矫诳者。心怀异谋多现不实邪命事。故此贪痴分。谄者。为罔他故。矫 设异仪谄曲为性。能障不谄教诲为业。谓谄曲者。为罔冒他曲顺时宜。矫设方便以取他意。或藏己失不任师友正教诲故。亦贪痴分。害者。于诸有情心无悲愍损恼为性。能障不害逼恼为业。谓有害者。逼恼他故。瞋一分摄。言憍者。于自盛事深生染着醉傲为性。能障不憍染依为业。盖憍醉者。生长一切杂染法故。此贪分也。谓不憍者。即无贪也。随惑二十则忿等十法并失念不正知放逸三法。乃根本家差别分位。余七即等流性也。言不定四者。颂云。不定谓悔眠。寻伺二各二。此不同前五位心所。定遍八识三性时地。此之四法皆不定故。瑜伽复以四一切辨五差别云。遍行具四。别境唯有初二。一切善唯有一。谓一切地染。四皆无不定。唯一谓一切。性言悔者。长行属云。悔谓恶作盖。恶作是因。悔是其体。以体即因。故论云。悔谓恶作。乃因果之义也。谓恶所作业追悔为性。障止为业。奢么他能止住心故名为止。眠者。令身不自在心极暗昧轻略为性。障观为业。谓毗钵舍那摄境从心名之为观。取体即慧也。此眠能令身心等者其无心眠。如何能令谓从有心眠。其实无心不名睡眠。盖眠是心所有能令用。彼既无体。岂有令用。故不名眠。寻者。寻求令心匆遽于意言境粗转为性。伺谓伺察令心匆遽于意言境细转为性。二法业用 现代汉语译本 以虚伪和谄媚作为本性，能够阻碍不谄媚的教诲，这就是谄媚的作为。所谓的谄媚，就是为了欺骗和冒犯他人，曲意逢迎，为了迎合时宜而虚假地设置方便，以获取他人的欢心。或者隐藏自己的过失，不接受师长和朋友正直的教诲。这也是贪婪和愚痴的一部分。所谓的‘害’，是指对于一切有情众生，心中没有悲悯，以损害和恼乱为本性，能够阻碍不损害，以逼迫和恼乱为作为。所谓的‘有害’，就是因为逼迫和恼乱他人。这是嗔恨的一部分。所谓的‘憍’（骄傲），是指对于自身的兴盛之事，深深地产生染着，沉醉于傲慢之中，以此为本性，能够阻碍不骄傲，以染着为作为。因为沉醉于骄傲的人，会生长出一切杂染的法。这是贪婪的一部分。所谓的不骄傲，就是没有贪婪。随烦恼二十，指的是忿（愤怒）等十种法，以及失念（失去正念）、不正知（缺乏正确的认知）、放逸（放纵）这三种法，是根本烦恼的差别分位，其余七种是等流性。所谓的不定四法，颂文说：‘不定指的是悔（后悔）、眠（睡眠），寻（寻觅）、伺（伺察）各有两种。’这与前面的五位心所不同，不一定普遍存在于八识和三性（善、恶、无记）以及一切时地。这四种法都是不定的。瑜伽论又以四一切和辨五差别来说明，遍行心所具有四一切，别境心所只有前两种，一切善心所只有一种，即一切地染。四一切都没有不定，只有一种是一切。关于‘悔’的性质，长行中解释说：‘悔指的是恶作盖（因做错事而产生的后悔），恶作是原因，悔是它的本体。’因为本体就是原因，所以论中说，‘悔指的是恶作’，这是因果的含义。指的是对于所做的恶业追悔，以此为本性，阻碍止（奢摩他，samatha）的作为。奢摩他能够止住心，所以称为止。眠（睡眠），是指使身体不自在，心极度暗昧和轻忽，以此为本性，阻碍观（毗钵舍那，vipassana）的作为。所谓的毗钵舍那，是指摄取境界从心而生，称之为观。取其本体就是智慧。这种睡眠能够使身心等都…，如果说是无心睡眠，又如何能够使…？指的是从有心睡眠开始。实际上无心睡眠不能称为睡眠。因为睡眠是心所有法，能够产生作用。它既然没有本体，又怎么能产生作用呢？所以不能称为睡眠。寻（寻觅），是指寻求，使心在意识和语言的境界中匆忙地粗略地运转，以此为本性。伺（伺察），是指伺察，使心在意识和语言的境界中匆忙地细致地运转，以此为本性。这两种法的业用是……
English
English version To have deceit and flattery as one's nature is to obstruct the teaching of non-flattery. Flattery means to deceive and offend others, to curry favor, to falsely create convenience to please others, or to hide one's faults and not accept the honest teachings of teachers and friends. This is also a part of greed and delusion. 'Harm' refers to having no compassion for all sentient beings, with the nature of harming and disturbing, obstructing non-harm, and taking oppression and disturbance as its function. 'Harmful' means oppressing and disturbing others, which is a part of anger. 'Pride' (Māna) refers to being deeply attached to one's own prosperity, intoxicated with arrogance, taking this as one's nature, obstructing non-pride, and taking attachment as its function. Because those intoxicated with pride generate all defiled dharmas. This is a part of greed. Non-pride is the absence of greed. The twenty secondary afflictions refer to the ten dharmas such as anger (Krodha), as well as the three dharmas of loss of mindfulness (Muṣitatā), non-correct knowledge (Asamprajanya), and laxity (Styāna), which are the differentiated positions of the root afflictions, and the remaining seven are of the nature of outflow. The four unfixed dharmas are described in the verse: 'The unfixed refer to regret (Kaukṛtya), sleep (Middha), and seeking (Vitarka) and examining (Vicāra), each having two.' These are different from the previous five mental factors, not necessarily pervasive in the eight consciousnesses, the three natures (wholesome, unwholesome, and neutral), and all times and places. These four dharmas are all unfixed. The Yogācāra (瑜伽) also uses the four alls and the five distinctions to explain that pervasive mental factors have the four alls, distinguishing mental factors only have the first two, and all wholesome mental factors only have one, which is all ground defilement. The four alls have no unfixed, and only one is all. Regarding the nature of 'regret' (Kaukṛtya), the prose explanation says: 'Regret refers to the cover of wrong-doing (Akṛtya). Wrong-doing is the cause, and regret is its essence.' Because the essence is the cause, the treatise says, 'Regret refers to wrong-doing,' which is the meaning of cause and effect. It refers to regretting the unwholesome deeds one has done, taking this as one's nature, and obstructing cessation (Śamatha) as its function. Śamatha (奢摩他) is able to stop the mind, so it is called cessation. Sleep (Middha) refers to making the body uncomfortable, the mind extremely dark and negligent, taking this as its nature, and obstructing contemplation (Vipassanā) as its function. Vipassanā (毗钵舍那) refers to grasping the realm arising from the mind, which is called contemplation. Taking its essence is wisdom. This sleep can make the body and mind both… If it is said to be mindless sleep, how can it make…? It refers to starting from mindful sleep. In reality, mindless sleep cannot be called sleep. Because sleep is a mental factor that can produce effects. Since it has no essence, how can it produce effects? Therefore, it cannot be called sleep. Seeking (Vitarka) refers to seeking, causing the mind to hastily and roughly move in the realm of consciousness and language, taking this as its nature. Examining (Vicāra) refers to examining, causing the mind to hastily and subtly move in the realm of consciousness and language, taking this as its nature. The functions of these two dharmas are… --------------------------------------------------------------------------------
Chinese
俱以安不安身心分位所依为业言意言境者。意所取境多依名言。故云意言境。此二并用思慧一分为体。若令心安即是思分。令心不安即是慧分。盖思者。徐而细故。慧者。急而粗故。若然则令安则用思无慧。不安则用慧无思。何云并用。通照大师释有兼正。若正用思急慧随思能令心安。若正用慧徐思随慧。亦令不安。是说不违并用。此相应之义有五。谓时依行缘事也。王所同时起同所依根见分行相各同。同一所缘。同一体事。故得相应也。 善恶临时别配之 此言第六识遇善境时。与善心所相应。遇不善无记境时。与不善无记心所相应。故曰别配之。据理谈情。思之可悉。 性界受三恒转易 言此第六识于三性三界并五受。恒常转变改易也。以行相易脱故。唯受有五种。论说不一。谓七八二识唯是舍受。前五转识苦乐二受。第六意识二师说异。若意地有苦师言。第六通具五受。若意地无苦师言。第六唯忧喜舍三受。若约极苦极乐其苦乐之触。岂有不侵心者哉。若无间之苦三禅之乐。孰能忘其逆顺之境。盖逼悦于身名苦乐受。逼悦心者名忧喜受。不逼不悦者名舍受。以理言之。意地有苦师。尽其义也。 根随信等总相连 等者。等余遍行别境及不定也。谓此识与染净诸法亦相连。性界受等随识转易也 现代汉语译本： 都以使身心安稳或不安稳作为其在分位上所依赖的作业、言语和境界。意识所取的境界多依赖于名言（Nāma-rūpa，名称和形式）。所以说‘意言境’。思和慧这二者共同使用，以思慧的一部分作为其本体。如果使心安稳，那就是思的部分；使心不安稳，那就是慧的部分。因为思是缓慢而细致的，慧是急速而粗略的。如果这样，那么使心安稳就只用思而没有慧，使心不安稳就只用慧而没有思，为什么说共同使用呢？通照大师解释说有兼带和正用。如果正用思，急速的慧随顺于思，就能使心安稳；如果正用慧，缓慢的思随顺于慧，也会使心不安稳。这是说不违背共同使用。这种相应的意义有五种，即时间、所依、行相、缘和事。王（心王，Citta）和心所（Caitasika）同时生起，所依的根相同，见分（Darśana-bhāga）的行相各自相同，所缘的境界相同，本体和事相同。所以能够相应。 善与恶临时分别配合——这是说第六识（意识，Manas）遇到善的境界时，与善心所相应；遇到不善或无记的境界时，与不善或无记的心所相应。所以说‘分别配合’。根据道理来谈论情感，仔细思考就可以明白。 性、界、受三者恒常转变——说的是这第六识在三性（善、恶、无记）、三界（欲界、色界、无色界）以及五受（苦、乐、忧、喜、舍）中，恒常地转变和改变。因为行相容易脱离。只有受有五种。论中的说法不一致。第七识（末那识，Manas）和第八识（阿赖耶识，Ālaya-vijñāna）只有舍受。前五转识有苦受和乐受。第六意识两种说法不同。如果意地有苦，有师说第六识通具五受；如果意地没有苦，有师说第六识只有忧、喜、舍三种受。如果就极苦和极乐来说，那苦和乐的触觉，难道有不侵入内心的吗？如果对于无间地狱的苦和三禅天的乐，谁能忘记那违逆和顺从的境界呢？使身体逼迫或愉悦的叫做苦受和乐受，使内心逼迫或愉悦的叫做忧受和喜受，不逼迫也不愉悦的叫做舍受。从道理上来说，意地有苦的说法，穷尽了它的意义。 根、随、信等总相连——‘等’字，等同于其余的遍行、别境以及不定。说的是这个识与染污和清净的诸法也相连。性、界、受等随着识而转变改变。
English
English version: All take making body and mind stable or unstable as their function, relying on positions, speech, and realms. The realms taken by consciousness mostly rely on names and forms (Nāma-rūpa). Therefore, it is called 'realm of consciousness and speech'. These two are used together, with a portion of thought and wisdom as their substance. If it makes the mind stable, it is the thought portion; if it makes the mind unstable, it is the wisdom portion. Because thought is slow and detailed, while wisdom is rapid and coarse. If so, then making the mind stable only uses thought without wisdom, and making the mind unstable only uses wisdom without thought. Why say they are used together? Master Tongzhao explains that there is both inclusive and principal use. If thought is used principally, and rapid wisdom follows thought, it can make the mind stable; if wisdom is used principally, and slow thought follows wisdom, it will also make the mind unstable. This says that it does not contradict being used together. The meaning of this correspondence has five aspects: time, reliance, characteristics, conditions, and events. The King (Citta, Mind-King) and mental factors (Caitasika) arise simultaneously, relying on the same root, the aspects of the seeing-portion (Darśana-bhāga) are each different, the objects cognized are the same, and the substance and events are the same. Therefore, they can correspond. Good and evil are separately matched temporarily—This says that when the sixth consciousness (Manas, mind) encounters a good realm, it corresponds with good mental factors; when it encounters an unwholesome or neutral realm, it corresponds with unwholesome or neutral mental factors. Therefore, it is said 'separately matched'. Discussing emotions based on reason, careful consideration will make it clear. Nature, realm, and feeling constantly change—It speaks of this sixth consciousness constantly transforming and altering in the three natures (good, evil, neutral), the three realms (desire realm, form realm, formless realm), and the five feelings (suffering, pleasure, sorrow, joy, equanimity). Because the characteristics are easy to detach. Only feelings have five types. The statements in the treatises are inconsistent. The seventh consciousness (Manas) and eighth consciousness (Ālaya-vijñāna) only have equanimity feeling. The first five consciousnesses have suffering and pleasure feelings. The sixth consciousness has two different views. If there is suffering in the mental ground, some teachers say the sixth consciousness fully possesses the five feelings; if there is no suffering in the mental ground, some teachers say the sixth consciousness only has sorrow, joy, and equanimity feelings. If speaking of extreme suffering and extreme pleasure, how could the touch of suffering and pleasure not invade the mind? If regarding the suffering of the Avīci Hell and the pleasure of the Third Dhyana Heaven, who can forget the adverse and favorable realms? That which compels or pleases the body is called suffering and pleasure feelings; that which compels or pleases the mind is called sorrow and joy feelings; that which neither compels nor pleases is called equanimity feeling. Speaking from reason, the statement that there is suffering in the mental ground exhausts its meaning. Root, associated factors, faith, etc., are all interconnected—'Etc.' is equivalent to the remaining pervasive, specific, and indeterminate factors. It says that this consciousness is also connected with defiled and pure dharmas. Nature, realm, feeling, etc., transform and alter along with the consciousness. -------------------------------------------------------------------------------- 。