[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 20.51 # 大方廣佛華嚴經隨疏演義鈔 20.51 大方廣佛華嚴經隨疏演義鈔 20.51 - **Language:** Classical Chinese ### [20.51](https://indike.org/pramana/in.bauddha.taisho.1736.20.51) 疏「慢是根本」等者，六根本中之一也。「憍逸隨惑」者，二十隨煩惱中之二也。憍是小隨，放逸是大隨，並如〈初發心品〉。今略釋之，以經有意故從。「慢謂」下，釋三惑相，以順經文故。《唯識》云「慢謂恃己\[麩-夫+欠\]他，高舉為性。能障不慢，生苦為業。」謂若有慢，於彼有德心不謙下，由此生死輪轉無窮，受諸苦故。故疏云「慢能長淪生死」。論云「云何為憍？於自盛事深生染著，醉傲為性，能障不憍，染依為業。」故疏云「憍為染法所依」。論云「云何放逸？謂於染淨品不能防修，縱蕩為性，障不放逸，增惡損善所依為業。」故疏云「放逸即是縱蕩」。餘可思準。 > Regarding the commentary's statement, "Arrogance (māna) is a root \[affliction\]," and so on: it is one among the six root afflictions. Regarding "conceit (mada) and negligence (pramāda) are secondary afflictions": they are two among the twenty secondary afflictions (upakleśa). Conceit is a minor secondary affliction and negligence is a major secondary affliction, both as explained in the "Chapter on the Initial Arousal of the Mind." They are now briefly explained here because the sūtra has this intended meaning, and it is followed accordingly. From "Arrogance means..." onward, the characteristics of the three afflictions are explained in order to accord with the sūtra text. The \*Vijñaptimātratāsiddhi\* states: "Arrogance means relying on oneself and slighting others, having elevation \[of mind\] as its nature. Its capacity is to obstruct non-arrogance, and its function is to produce suffering." This means that if there is arrogance, the mind is not humble toward those endowed with virtue; due to this, one transmigrates through birth and death without end and undergoes various sufferings. Therefore the commentary says, "Arrogance can cause one to sink perpetually in birth and death." The treatise states: "What is conceit? Deeply generating attachment toward one's own prosperity, having intoxication and haughtiness as its nature; its capacity is to obstruct non-conceit, and its function is to serve as a support for defilement." Therefore the commentary says, "Conceit serves as a support for defiled phenomena." The treatise states: "What is negligence? It means being unable to prevent \[defiled factors\] or cultivate \[pure factors\] with respect to defiled and pure categories, having laxity and dissipation as its nature; it obstructs non-negligence, and its function is to serve as a support for increasing bad and diminishing good." Therefore the commentary says, "Negligence is indeed laxity and dissipation." The rest may be inferred accordingly. > — English (machine translation) (machine translation) - [Previous: 20.50](https://indike.org/pramana/in.bauddha.taisho.1736.20.50) - [Next: 20.52](https://indike.org/pramana/in.bauddha.taisho.1736.20.52) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.1736.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.20.51) — English, machine translation ## Linked texts (1) - [八識規矩補註](https://indike.org/pramana/in.bauddha.taisho.1865.1.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.20.51](https://indike.org/pramana/in.bauddha.taisho.1736.20.51) · Pramāṇa