首楞嚴義疏注經 8.397

8.397

此是覆習，而言訟者，由覆發訟故。所言覆者，於自作罪恐失利譽，隱藏為性，悔惱為業。謂覆罪者後必悔惱，不安隱故。己既有罪，不能自發，遂招他訟。此訟即是惱之一法，忿恨為先，追觸暴熱，恨戾為性，䖧螫為業。謂追往惡，觸現違緣，心便恨戾，多發囂暴、凶鄙麁言，䖧螫他故乃名為訟。此覆彼訟，二習相發，故感惡友業鏡等事。覆藏過惡，自知而已，如於陰賊不懼當苦，必墮惡道，如戴山履海也。

This is the habit of concealment (mrakṣa); yet speaking of 'litigation' is because litigation arises from concealment. As for 'concealment': regarding offenses committed by oneself, out of fear of losing gain and reputation, it takes hiding as its nature and regret and remorse as its function. That is to say, one who conceals offenses will later inevitably experience regret and vexation, not being at peace. Having committed offenses himself and being unable to confess them, he consequently incurs litigation from others. This litigation is precisely the single mental dharma of vexation (pradāsa), with wrath and resentment as its prerequisites, erupting violently upon contacting recollections, taking resentment and perversity as its nature, and stinging others as its function. That is to say, pursuing past evils and encountering present unfavorable conditions, the mind becomes resentful and perverse, frequently uttering clamorous, violent, sinister, and coarse words to sting others; hence it is called 'litigation.' This one conceals and that one litigates; the two habits mutually arising, they provoke events such as evil companions and karmic mirrors. Concealing faults and offenses is only known to oneself; like facing a covert thief without fearing impending suffering, one will inevitably fall into the evil destinies, just like carrying a mountain on one's head while treading the sea.