大乘百法明門論解 1.68

1.68

言貪者，於有、有具染著為性，能障無貪，生苦為業。生苦者，謂由愛力取蘊生故。瞋者，於苦、苦具憎恚為性，能障無瞋，不安、惡行所依為業。不安者，心懷憎恚，多住苦故，所以不安。慢者，恃己於他，高舉為性，能障不慢，生苦為業。生苦者，謂若有慢，於德有德心不謙下，由此死生輪轉無窮，受諸苦故。無明者，於諸理事迷暗為性，能障無癡，一切雜染所依為業。雜染所依者，由無明起癡、邪定、貪等煩惱隨煩惱業，能招後生雜染法故。疑者，於諸諦理猶豫為性，能障不疑、善品為業。障善品者，以猶豫故善不生也。惡見者，於諸諦理顛倒推度，染慧為性，能障善見，招苦為業。蓋惡見者，多受苦故，此見有五：謂身、邊、邪見、取戒、禁取也。此六即俱生，若開惡見成十，即分別惑也。又十惑中，瞋唯不善，餘九皆通有覆不善。

"Greed" (rāga) has having attachment to existence and the requisites of existence as its nature; its function is being able to obstruct non-greed and produce suffering. "Producing suffering" means that the appropriation of aggregates arises through the power of craving. "Anger" (pratigha/dveṣa) has hostility toward suffering and the requisites of suffering as its nature; its function is being able to obstruct non-anger and serve as the basis for unease and evil conduct. "Unease" means that because one harbors hostility in one's mind and mostly abides in suffering, one is therefore uneasy. "Pride" (māna) has relying on oneself against others and elevating oneself as its nature; its function is being able to obstruct non-pride and produce suffering. "Producing suffering" means that if one has pride, one's mind is not humble toward virtues and the virtuous; because of this, one cycles boundlessly through death and rebirth and undergoes various sufferings. "Ignorance" (avidyā/moha) has confusion and darkness regarding principles and phenomena as its nature; its function is being able to obstruct non-delusion and serve as the basis for all afflictive defilements. "Serving as the basis for defilement" means that through ignorance arise delusion, wrong certainty, greed, and other afflictions, secondary afflictions, and karmas, which can bring about defiled dharmas in future births. "Doubt" (vicikitsā) has hesitation regarding the principles of the truths as its nature; its function is being able to obstruct non-doubt and the class of wholesome [dharmas]. "Obstructing the class of wholesome [dharmas]" means that because of hesitation, the wholesome does not arise. "Wrong view" (mithyā-dṛṣṭi/kudṛṣṭi) has inverted reasoning regarding the principles of the truths and defiled wisdom as its nature; its function is being able to obstruct correct view and incur suffering. For those with wrong view mostly undergo suffering. There are five such views: view of the person, extreme view, false view, attachment to views, and attachment to rules and vows. These six are the innate ones; if one unfolds wrong view into ten, they are the intellectually formed afflictions. Furthermore, among the ten afflictions, anger is exclusively unwholesome, while the remaining nine all pertain to both the veiled-indeterminate and the unwholesome.