大乘百法明門論解 1.68

1.68

"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.