大乘百法明門論解 2.8

2.8

言忿者，依對現前不饒益境，憤發為性，能障不忿，執仗為業。執仗者，仗謂器仗。懷忿恨者，多發暴惡，身表業故，瞋一分攝。恨者，由忿為先，懷惡不捨，結冤為性，能障不恨，熱惱為業。熱惱者、結恨者，不能含忍，恒熱惱故。惱者，忿恨為先，追觸暴惡，恨戾為性，能障不惱，䖧螫為業。言追觸等義，謂追往惡，觸現違緣，心便恨戾，多發囂暴，兇鄙麁言，䖧螫他故，此亦瞋分也。覆者，於自作罪，恐失利譽，隱藏為性，能障不覆，悔惱為業。言悔惱者，覆罪則後必悔惱不安隱故，貪癡二分，若不懼當苦。覆罪者，癡一分攝；若恐失利譽覆罪者，貪一分攝。言誑者，為護利譽，矯現有德，詭詐為性，能障不誑，邪命為業。言矯現等，謂矯誑者心懷異謀，多現不實邪命事故，此貪癡分也。諂者，謂罔他故，矯設異儀，諂曲為性，能障不諂，教誨為業。言罔他等義者，諂曲者為罔冐他故，曲順時宜，矯設方便，以取他意；或藏己失，不任師友正教誨故，亦貪癡分也。矯者，於自盛事深生染著，醉傲為性，能障不憍，染依為業。言染依義者，憍醉則生長一切雜染法故，此貪分也。不憍者，即無貪也。害者，於諸有情心無慈悲，損惱為性，能障不害，逼惱為業。言逼惱之義，有害者逼惱他故，瞋一分攝。若論害與瞋之別義者，害障不害，正障於悲；瞋障無瞋，正障於慈。又瞋能斷命，害但損他，此差別也。言嫉者，殉自名利，不耐他榮，妬忌為性，能障不嫉，憂戚為業。言憂戚義者，嫉者聞見他勞，深懷憂戚不安隱故，亦瞋分為體。言慳者，耽著法財，不能惠捨，祕悋為性，能障不慳，鄙畜為業，亦貪分也。無慚者，不顧自法，輕挋賢善為性，能障於慚，生長惡行為業。言不顧者，謂於自法無所顧者，輕挋賢善，不恥過惡，能障礙慚，生長惡行故。無愧者，不顧世間，崇重暴惡為性，能障礙愧，生長惡行為業。言不顧世間等義者，謂於世間無所顧者，崇重暴惡，不恥過非，能障於愧，生長惡行故。言不信者，於實德能不忍樂欲，心穢為性，能障淨心，墮依為業。言墮依者，不信之者，多懈怠故。言懈怠者，於善惡品修斷事中，懶惰為性，能障精進增染為業。言增染者，以懈怠者滋長染故。言放逸者，於染淨品不能防修，縱蕩為性，障不放逸，增惡損善所依為業。此放逸以何為體？曰：「懈怠三根，不能防修染淨等法，總名放逸，離上四法別無體性。」或曰：「彼慢疑等亦有此能，何不依立？」曰：「慢等方四，勢用微劣故，不依立。」此之四法偏，何勝餘慢等？曰：「障三善根，障遍策故，餘無此能，所以不勝。」言惛沈者，令心於境無堪任為性，能障輕安，毘鉢舍那為業。或曰：「惛沈與癡何別？」曰：「癡於境迷暗為性，正障無癡，而非瞢董；惛沈於境，瞢董為相，正障輕安而非迷暗，故二不同。」言掉舉者，令心於境不寂靜為性，能障行捨，奢麼他為業。失念者，於諸所緣，不能明記為性，能障正念，散亂所依為業。言散亂所依者，失念則心散亂故。此失念者，有云：「念一分攝，是煩惱相應念故。」有云：「癡一分攝，《瑜伽》說此是癡分故，癡令失念，故名失念。」有云：「俱一分攝，由前二文影略說故。」不正知者，於所觀境謬解為性，能障正知，毀犯為業。毀犯業者，不正知者多毀犯故。此法或云慧一分攝，是煩惱相應慧故。或云：「癡一分攝，《瑜伽》說此是癡分故。令知不正，名不正知。」有云：「俱一分攝，由前二文影略說故。」散亂者，令心流蕩為性，能障正定，惡慧所依為業。言惡慧所依者，謂散亂者發惡慧故。或曰：「散亂、掉舉何別？」曰：「散亂令心易緣，掉舉令心易解，是所別相。」前云隨其煩惱分位差別、等流性故者，義現此爾。蓋忿、恨等十并失念、不正知、放逸，此十三法，乃根本家差別分位也，若無慚、無愧、掉舉、惛沈、散亂、不信、懈怠，此之七法，乃根本家等流性故。或云：「此七既別有體，何名等流？」曰：「根本為因，此方生故，名等流也。」

"Wrath" (krodha) has bursting out in anger in confrontation with unbeneficial objects before oneself as its nature; its function is being able to obstruct non-wrath and grasping weapons. "Grasping weapons" means weapons and arms; because one who harbors wrath and enmity mostly produces violent and evil bodily expressive karma, it is subsumed under a portion of anger. "Enmity" (upanāha) is preceded by wrath, has harboring evil without relinquishing it and forming grudges as its nature; its function is being able to obstruct non-enmity and burning vexation. "Burning vexation" means that one who holds a grudge cannot bear or endure it and is constantly burning with vexation. "Affliction" (pradāsa) is preceded by wrath and enmity, has dwelling on and encountering violent evil with indignation and obstinacy as its nature; its function is being able to obstruct non-affliction and stinging. "Dwelling on and encountering" means pursuing past evils and encountering present contrary conditions, so that the mind becomes indignant and obstinate, mostly bursting out in clamorous, violent, savage, base, and harsh speech to sting others; this too is a portion of anger. "Concealment" (mrakṣa) has hiding one's own committed transgressions out of fear of losing profit and reputation as its nature; its function is being able to obstruct non-concealment and regretful vexation. "Regretful vexation" means that if one conceals transgressions, one will inevitably have regretful vexation later and be uneasy; it consists of two portions, greed and delusion: if one conceals transgressions without fearing future suffering, it is subsumed under a portion of delusion; if one conceals transgressions fearing the loss of profit and reputation, it is subsumed under a portion of greed. "Deceit" (māyā) has falsely displaying virtues and trickery in order to protect profit and reputation as its nature; its function is being able to obstruct non-deceit and wrong livelihood. "Falsely displaying, etc." means that the deceitful person harbors ulterior motives in mind and mostly displays untruthful, wrong livelihoods; this is a portion of greed and delusion. "Flattery" (śāṭhya) has crooked insincerity and falsely setting up unusual deportment to mislead others as its nature; its function is being able to obstruct non-flattery and receiving instruction. "Misleading others, etc." means that the flatterer, to mislead others, accommodates the times and falsely devises expediencies to win others' favor; or hides his own faults and cannot accept the correct instruction of teachers and friends; it is also a portion of greed and delusion. "Arrogance" (mada) has infatuated haughtiness through deep attachment to one's own flourishing circumstances as its nature; its function is being able to obstruct non-arrogance and serving as a basis for defilement. "Serving as a basis for defilement" means that being intoxicated with arrogance produces and increases all defiled dharmas; this is a portion of greed. "Non-arrogance" is non-greed. "Harmfulness" (vihiṃsā) has lack of compassion toward sentient beings and injuring them as its nature; its function is being able to obstruct non-harmfulness and harassing. "Harassing" means that one who is harmful harasses others; it is subsumed under a portion of anger. If one discusses the distinct senses of harmfulness and anger: harmfulness obstructs non-harmfulness and directly obstructs compassion (karuṇā); anger obstructs non-anger and directly obstructs loving-kindness (maitrī). Furthermore, anger can sever life, whereas harmfulness only injures others; this is their difference. "Jealousy" (īrṣyā) has sacrificing oneself for fame and gain, inability to endure others' prosperity, and envy as its nature; its function is being able to obstruct non-jealousy and sorrow. "Sorrow" means that a jealous person, upon hearing of or seeing others' success, deeply harbors sorrow and unease; it also takes a portion of anger as its entity. "Parsimony" (mātsarya) has clingingly craving the Dharma and wealth, inability to give charitably, and stingy hoarding as its nature; its function is being able to obstruct non-parsimony and mean hoarding; it is also a portion of greed. "Shamelessness" (āhrīkya) has disregard for oneself and the Dharma, and slighting the worthy and virtuous as its nature; its function is being able to obstruct shame (hrī) and produce and increase evil conduct. "Disregard" means that having no regard for oneself and the Dharma, one slights the worthy and virtuous and feels no shame over faults and evils; hence it can obstruct shame and produce and increase evil conduct. "Non-dread" (anapatrāpya) has disregard for the world and honoring violent evil as its nature; its function is being able to obstruct dread (apatrāpya) and produce and increase evil conduct. "Disregard for the world, etc." means that having no regard for the world, one honors violent evil and feels no shame over faults and wrongs; hence it can obstruct dread and produce and increase evil conduct. "Lack of faith" (āśraddhya) has lack of acquiescence, joy, and desire toward reality, virtues, and capabilities, and mental impurity as its nature; its function is being able to obstruct a pure mind and serve as the basis for falling. "Basis for falling" means that those who lack faith are mostly lazy. "Laziness" (kausīdya) has sluggishness regarding the cultivation or abandonment of wholesome and unwholesome classes as its nature; its function is being able to obstruct vigor (vīrya) and increase defilement. "Increasing defilement" means that a lazy person nourishes defilement. "Heedlessness" (pramāda) has inability to guard against or cultivate defiled and pure classes and dissipation as its nature; its function is obstructing non-heedlessness (apramāda) and serving as the basis for increasing evil and diminishing the wholesome. What is the entity of this heedlessness? Answer: "Laziness and the three roots [of non-greed, non-anger, and non-delusion] failing to guard against or cultivate defiled and pure dharmas are collectively called heedlessness; apart from these four dharmas, it has no separate intrinsic nature." One may ask: "Do not pride, doubt, and so forth also have this capacity? Why are they not established as the basis?" Answer: "Compared to the four, the power and function of pride and the rest are weak and inferior; therefore it is not established on them." Why do these four dharmas specifically surpass the remaining ones such as pride? Answer: "Because they obstruct the three wholesome roots and obstruct pervasive exertion; the others do not have this capacity, which is why they do not surpass them." "Torpor" (styāna) has causing the mind to be unserviceable with respect to objects as its nature; its function is being able to obstruct pliancy (prasrabdhi) and vipasyanā. One may ask: "What is the difference between torpor and delusion?" Answer: "Delusion has confusion and darkness regarding objects as its nature and directly obstructs non-delusion, but is not muddled heaviness; torpor has muddled heaviness regarding objects as its characteristic and directly obstructs pliancy, but is not confusion and darkness; therefore the two are not the same." "Restlessness" (auddhatya) has causing the mind to be unquiet with respect to objects as its nature; its function is being able to obstruct equanimity (upekṣā) and śamatha. "Forgetfulness" (muṣitasmṛtitā) has the inability to remember clearly with respect to cognitive objects as its nature; its function is being able to obstruct right mindfulness and serve as the basis for distraction. "Basis for distraction" means that when mindfulness is lost, the mind is distracted. Regarding this forgetfulness, some say: "It is subsumed under a portion of mindfulness (smṛti), because it is mindfulness associated with affliction." Some say: "It is subsumed under a portion of delusion, because the Yogācāra[-bhūmi] states that this is a portion of delusion, and delusion causes one to lose mindfulness; hence it is called forgetfulness." Some say: "It is subsumed under a portion of both, because the preceding two texts speak by abbreviation and complementarity." "Incorrect knowing" (asaṃprajanya) has mistaken understanding with respect to the observed object as its nature; its function is being able to obstruct right knowing and committing transgressions. "Committing transgressions" means that those with incorrect knowing mostly commit transgressions. This dharma, some say, is subsumed under a portion of wisdom (prajñā), because it is wisdom associated with affliction. Some say: "It is subsumed under a portion of delusion, because the Yogācāra[-bhūmi] states that this is a portion of delusion, and causing knowing to be incorrect is called incorrect knowing." Some say: "It is subsumed under a portion of both, because the preceding two texts speak by abbreviation and complementarity." "Distraction" (vikṣepa) has causing the mind to drift and wander as its nature; its function is being able to obstruct right samādhi and serve as the basis for evil wisdom. "Basis for evil wisdom" means that one who is distracted gives rise to evil wisdom. One may ask: "What is the difference between distraction and restlessness?" Answer: "Distraction causes the mind to change its object; restlessness causes the mind to change its comprehension—such is their distinguishing mark." That which was stated earlier, 'following the differentiated states of the afflictions and because they are of an outflowing nature', its meaning appears precisely here. The ten beginning with wrath and enmity together with forgetfulness, incorrect knowing, and heedlessness—these thirteen dharmas—are the differentiated states of the fundamental [afflictions]; while shamelessness, non-dread, restlessness, torpor, distraction, lack of faith, and laziness—these seven dharmas—are of an outflowing nature of the fundamental [afflictions]. Some say: "Since these seven have separate entities, why are they called 'outflowing'?" Answer: "Because they arise only with the fundamental [afflictions] as their cause, they are called outflowing."