大乘百法明門論解 2.8

2.8

"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."