[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 16.10 # 瑜伽師地論略纂 16.10 瑜伽師地論略纂 16.10 - **Language:** Classical Chinese ### [16.10](https://indike.org/pramana/in.bauddha.taisho.1829.16.10) 此中名隨煩惱者，隨惱於心，名隨煩惱；亦隨煩惱而生，名隨煩惱。此中兩釋。若染污心所隨，他煩惱而生，如《俱舍．隨眠品》說行蘊心所並是。此中准前，如《雜事》中，一切皆是。然據勝者，此論唯言二十二等。此中二十二外所有，不出二十二體，以相收攝，尋之可知。如憍以諂、誑為體，下言此中諂、誑增上力故下，此言所由增上體。　「趣向前行」，謂受利養，他請等時，若在前而行也。　「云何離善軛？謂遠離邊際臥具，及離眾惡所習近似寂靜室，遠棄捨之，不生欲樂」者，謂邊際臥具，即極惡臥具，惡之邊際；依此能遠離，名遠離邊際臥具也。又解：邊際臥具即第一最勝臥具，能遠離此愛惡臥具，名遠離邊際臥具。遠離似寂靜室者，具足空閑靜處似寂靜室，謂練苦處等。即室遠離之處，而棄捨之，名離善軛。又解：此是作婬欲處，眾惡所習近，名似寂靜室，應遠離之，而不生欲樂。棄捨之意，名遠離善軛。 > Here, what are called 'secondary afflictions' (upakleśa): because they secondarily afflict the mind, they are called secondary afflictions; or because they arise following the afflictions, they are called secondary afflictions. There are two explanations here. If defiled mental factors arise following other afflictions, then as stated in the 'Chapter on Latent Tendencies' of the \*Kośa\*, all the mental factors of the saṃskāra-aggregate are such. Here, following what was said before, as in the \*Kṣudrakavastu\*, all are such. However, based on the prominent ones, this treatise mentions only twenty-two and so forth. Those existing outside the twenty-two here do not exceed the substance of the twenty-two; subsumed by their characteristics, they can be known upon investigation. For example, arrogance takes deceit and dissimulation as its substance; below it says 'here, due to the predominant power of deceit and dissimulation', which speaks of the predominant substance from which it arises. 'Advancing toward the front' refers to walking in the front when receiving offerings, being invited by others, and the like. 'What is leaving behind the yoke of the good? It refers to staying far away from marginal bedding and seats, and staying far away from rooms resembling quietude frequented by various evils, abandoning them from afar without generating desire or pleasure': 'marginal bedding and seats' refers to extremely poor bedding and seats, the margins of evil; being able to stay far away relying on this is called staying far away from marginal bedding and seats. Another explanation: marginal bedding and seats are the foremost, most supreme bedding and seats; being able to stay far away from such beloved or despised bedding and seats is called staying far away from marginal bedding and seats. 'Staying far away from rooms resembling quietude': one fully possesses an empty, leisurely, quiet place resembling a quiet room, such as a place for ascetic practices. That is, abandoning the place from which one should stay away is called leaving behind the yoke of the good. Another explanation: this is a place for engaging in sexual desire, frequented by various evils, which is called a room resembling quietude; one should stay far away from it and not generate desire or pleasure. The intention to abandon it is called leaving far behind the yoke of the good. > — English (machine translation) (machine translation) - [Previous: 16.9](https://indike.org/pramana/in.bauddha.taisho.1829.16.9) - [Next: 16.11](https://indike.org/pramana/in.bauddha.taisho.1829.16.11) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1829.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.16.10) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.17.268) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.62.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.16.10](https://indike.org/pramana/in.bauddha.taisho.1829.16.10) · Pramāṇa